Physician Assisted Suicide

Physician-assisted suicide (PAS) and euthanasia is a widely debated and controversial topic in our society. It is believed that the principle of PAS and euthanasia portrays, â€Å"merciful acts that deliver terminally ill patients from painful and protracted death† (page 477, column 2). In the paper, â€Å"Physician-Assisted Suicide: A Tragic View,† John D. Arras discusses the subject and states that while he agrees with patients making decisions, implementing laws supporting PAS and euthanasia is a huge threat to our social order.However, John D. Arras also concludes that he does not disapprove with the possibility of having a legislative policy in favor of PAS/euthanasia, only if there is â€Å"sufficient evidence of reliability of various safeguards† (page 477, column 2). To begin, it is important to look at the possibility of PAS and euthanasia being a positive practice in our medical profession. John D. Arras looks at a situation which poses a patient suffer ing from uncontrolled pain by having the physician ignore their decisions amongst life and death.He mentions that physicians may contribute to â€Å"suicide and suicidal ideation† (page 478, column 1) which is statistically shown in over fifty percent of cancer patients who suffer from uncontrolled pain that is often brought on by untreated depression. In this situation however, if patient is given control of their own lives and obtain adequate psychiatric and palliative care to treat depression, it is assumed that most would lose interest in PAS/euthanasia. Using a similar example, there will always be a small amount of patients who may have pain that cannot be treated, for these patients J.Arras believes that present law on PAS/euthanasia can represent an impossible barrier to a distinguished and decent death. In comparison to the argument above, there are more objections towards the legalization of PAS and euthanasia because it is widely seen as â€Å"inherently immoral, as violations of the moral rule against killing the innocent† (page 477, column 2). With this being said, J. Arras argues that objections cumulate through having a patient decide if they should live or die and having liberalization occur.His first argument concludes that, the practice of PAS would be almost impossible to keep within reasonable boundaries and that there must be a line drawn between active euthanasia. Instead, legalization of PAS entails a â€Å"wholesomely modest policy agenda,† (page 478, column 1) that limits reforms to only a certain group of individuals therefore excluding those who are actually terminally ill and are suffering. In fact, legalization poses a threat towards how society looks at patient autonomy and mercy, because fatal illnesses would be hard to confirm. An example of this situation is mentioned by J.Arras as he evaluates the fact that if one individual does not find value to living his life how does that differ from a patient who is ill with cancer. Proving that situation, it is seen that legalization of PAS has many flaws, one of which includes discrimination against patients if active euthanasia is banned. It would also cause more harm than good if the physician does not take into consideration the patient’s state of mind. By allocating patients with suitable palliative care, physicians would be able to â€Å"distinguish fact from fiction in the ethics and law of pain relief† (page 482, column 2).

Is Deception ever Justified Essay

There are many points of view on the justification of deception. Some argue that deception is never something that should be used, or accepted in society. People sometimes force themselves to tell the truth even in situations where it can cause more problems than a lie. This can be viewed as the right thing to do because the general norm in society is to always tell the truth. And even though on the outside we all say that we are honest and truthful people, deep down we all lie every now and then. Whether it be to get out of a sticky situation or to prevent an overall worse outcome. As human beings we tend to strive for perfection, and part of being perfect means we are honest. Honesty is something that everyone possesses, but it is not something that we all use in general. People should not strive for perfection because the truth is, none of us are perfect and none of us can ever be completely honest one hundred percent of the time. Some of us have to lie it’s part of our brain that just wants to do what is best for you and the people around you, whether it is telling the truth or a lie. Deception can be justified because it is the higher ethical choice for us to lie for the benefit of ourselves or others, and it can be highly beneficial to tell a lie than expose a harmful truth. It is commonly the higher ethical choice for someone to stray from the truth to benefit themselves or others because most of the time the truth can mean bad things and as people we try to avoid those bad things. It can be said that it is wrong to lie just because you are trying to get yourself or others out of trouble. In some cases this is true, for example if someone commits a felony and truly deserves justice.

Plato and Piety Essay

It seems that in the reading both Socrates and Euthyphro are both dealing with legal issues and they are discussing the differences and the similarities of their cases with one another. Socrates is a defendant in a suit accusing him of impiety which was brought against him by no other than Meletus who was not really in a position to bring suit against another but that’s another story all together. And then we look at Euthyphro who is a plaintiff in a murder action in which he brought against his own father. It seems that Socrates being of sound mind thought he should lend his ear to this young man who was very knowledgeable to help him come to the conclusion of what his crime truly was. He felt that he should be perfectly informed about the differences between piety and impiety before being tried for what he was not sure was a binding action against him. The first definition that Euthyphro gives is that piety is what is dear to the gods and impiety is what is not dear them. Socrates states that even if this was the fact could this really be a form of piety when discussing the case brought against Euthypro’s father he said looking at the evidence at hand could his father really be deemed a murder because he didn’t show piety. And then he asked the question what do you deem to be justice because what is justice for one could be ones punishment in another’s eyes. The second definition Piety is what is loved by the gods a redefined distinction between state and the act corresponding respectively to the adjective and the participle. Which Socrates states that piety and holiness is preceded by the act of being pious, not by the act of love. The third and final definition is that Piety is a form of justice. Socrates has during this time placed religion on a moral foundation. He is trying to find the balance between that of religion and morality which should be universal with all men in his eyes. I feel that Socrates was on to something we as humans depending on what we are raised to believe can find ourselves on either side of the argument. In the case of Travian Martin it seems that some toke piety on the death of the child and other deemed that it was not that much of a loss. I believe that if there is loss of life for any reason other than natural cases it is sad and should not of taken place. Do I think the man who shot this child is a murder yes, the police had told this gentlemen not to follow this young man and he toke the law in his own hands and shot an unarmed child. In the case of Euthyphro’s father I would not deem it a murder yes, it was a piety that the man died but it was not a crime. I truly believe that impiety is knowing how it would feel to be another man shoes and taking piety on him because it could very well be you in the same state. My definition of piety is looking at one and feeling sorrow for the persons state of being and then taking action. Next would be my definition of holiness to me it would be a person who lives above reproach in all things. In the world we leave in today there are those who take piety on the less fortune and those who turn their backs on them; in my book those who turn a blind eye are no better and should be made to feel the hardship that is very real in peoples everyday lives. Socrates was a great man who used logic and understanding to bring Euthyphro to a place of understanding through the knowledge that this young man already had but because he was blind by the things he was taught he was not truly being fair to his father in the case of murder that he brought against him. I feel that we do the same thing in life today we judge people by what we deem to be moral with seeing the bigger picture and weighing out all the things that could be a n influence in what is truly going on in the world around us. In my conclusion I think that before we come to the conclusion of what might be a sin we might want to take a look at all the things that make up the situation and listen to every side of the story because we deem as right could be wrong to another. Reference Page: Mosser, K (2010) Philosophy: A concise introduction†¦ Bridgepoint Education INC Plato : Euthyphro http://www. gutenburg. org.

Anthropology of Tattoos

Scarred across her back are raised bumps forming intricate designs of lines and angles, a reminder of who she is and where she is from. She thinks back on the ceremony in which she was marked with the painful scarification. She remembered feeling a sense of calm as the village artist pierced her back with a small arrowhead, stretching the skin away from the body and swiftly but skillfully cutting a slit in her back. He repeated this several times as a ceremonial pot was filled with gathering soot from the burning fire. After the artist finished his tedious design, he rubbed soot from the pot bottom deep into the slits, planting the bacteria that would infect the skin, raising the scars into their meaningful design. She felt accomplished that she withstood the agonizing pain while other members of her clan could not. Her newly inherited body art signified the birth of her first son, and left her with a renewed sense of beauty. This is the way of life common to people indigenous to the motherland of Africa. Scarification, however, is not the only form of body art that is used. Body painting, tattooing, and branding are all similar forms of body art, which can be found in Africa and other cultures throughout the world. The word â€Å"tattoo† comes from the Tahitian word â€Å"tattau†, which means â€Å"to mark†. Tattoos have evolved from being symbols of punishment that were given to identify criminals and slaves in the early ninth-century Chinese culture, into a pop-culture trend of using he skin as â€Å"a way of describing the exotic uncivilized other† within ourselves (Schildkrout 2004:324). For centuries, the body has been used as a â€Å"visible way of defining individual identity and cultural difference† (Schildkrout 2004:319). This cultural difference becomes apparent when studying the evolution of body art over time, especially when focusing on the differences between the Western and Non-Western cultures. People have been adorning their body with tattoos and piercing for centuries, but until recently, the thought of tattoos in ancient Egypt had been pushed aside. It has now been discovered that, without a doubt, tattoos did exist in that time period. Although miniscule, a group of enormously important tattooed mummies serve to help prove this point (Bianchi 1988:21). The first mummy to be discovered was one f a woman named Amunet, whose mummy was found in an excellent state of preservation, â€Å"most likely due to the fact that she served as a priestess of the goddess Harthor at Thebes during Dynasty XI†(Bianchi 1988:22). The tattoos on her body were comprised of a pattern of dots and dashes in an elliptical shape on her lower abdomen. The thighs and arms adorned the identical parallel lines of the aforementioned pattern. Two more women mummies, who were discovered and believed to be from the same time period, also had similar tattoos on their lower abdomen (Bianchi 1988:22). This group of woman represents an exclusive group of Egyptians who received tattoos in that time period, because there is no other evidence that shows tattoos to be a part of the Egyptian culture until the time of the Middle Kingdom. These abstract patterns associated with ritualistic tattooing survived into the New Kingdom. The Egyptians, more then likely, borrowed a form of tattooing from the Nubian civilization. Unlike the Nubians, whose purpose for tattooing is unknown, â€Å"the Egyptians appear to have regarded the tattoo as one of several vehicles by which the procreative powers of the deceased could be revived† (Bianchi 1988:27). Substantiation proposes that only women were associated with the decorating of their bodies and the ritualistic activities that went along with it. The art of tattooing began with the grouping of bluish or black dots and/or dashes forming abstract geometric patterns; that system of body art lasted for over two thousand years in ancient Egypt. Just like other ideas and goods, the idea of tattooing began to travel to several different societies, and has evolved into extremely different forms of art all over the world. In northeastern Zambia, the Tabwa â€Å"once covered themselves from head to foot with scarification† (Roberts 1988:41). The women of the Tabwa began receiving elaborate marks on their face, chest, and backs when they were young girls; it sometimes was continued at other points in a woman’s life (Roberts 1988:43) such as courting rituals and for woman wishing to bear a child. Male sculptors would trace designs and make incisions on the lesser intimate parts of the body; they left the rest for the women to do. ‘Tabwa women used razors to slit skin [that had been] plucked up with a fishhook or arrowhead. These incisions were then rubbed with soot from a pot bottom, an irritant that produced the desired raised cicatrices† (Roberts 1988:44). There were several reasons that this tradition was done, different to every age and gender in the tribe. Young women went through this process in order to achieve a state of perfection, which was required for those wanting to marry and have children (Roberts 1988:45). Scarification is a form of body art that was used in several tribes because according to their customs â€Å"beauty is not physically innate, but rather a function of the girl’s inscriptions† (Roberts 1988:45). Not only the Tabwa, scarification was used in such tribes as the Ga’anda and the Tiv; all the tribes have distinctly different purposes for doing this, but the process and effect of the body are the same. Another form of body art is body painting, which the people of the Southeast Nuba begin at a young age; but the meanings, and time frame from when they begin decorating the body are very different between males and females. The males paint themselves from the ages of 12 to 27 (Faris 1988:31). Typically, they only paint during the down time after the harvest season and before the next years planting begins. This is the time that the males are less involved in mandatory and productive activities; they spend their supplementary time with festive activities such as dance and sport participation. The restrictions placed on the men by their age, most importantly deal with the color that they use on their body—for example â€Å" only the older age groups are eligible to use the greatest elaboration in color, including the deep black and yellow [colors, that are] prohibited to younger grades†(Faris 1988:32). The change in elaboration allowed on the body does not coincide with any physiological changes, rather, it corresponds with changes â€Å"in productive status or sport† (Faris 1988:32). As they move up in grades from young laborers that answer to the elders, to mature men that own their own property, farm and family, their elaborate painting ability increases. The elders though, do not decorate their bodies; rather, they delegate and lead rituals for the younger men and enforce the rules of allowed color use. Therefore, the male body painting shows their progression thru ones life stages. The women of Southeast Nuba, â€Å"from the age of six years, until consummation of marriage, oil and ochre [their bodies] daily, in colors [that are] appropriate to their patri-clan section† (Faris 1988:34). After childbirth, they may continue to wear some oil and ochre on their shoulders. The personal body art of women is strictly related to the physiological changes that occur as a women goes through life, and are fixed around body scarification as a way of showing her changes. A woman’s scarification is so important, that â€Å"if a husband refuses to pay for a scarring specialist, a woman may seek a lover who will do so, and her first marriage will end† (Faris 1988:35). Unlike the males elaborate body art, a woman’s body art is simple, but it accumulates over her life-span and is very standardized, while a male’s body art is constantly changing. Body painting, tattooing and scarification thus far had been tools used by individuals to beautify their body and elevate their status within their tribe; this is not the case with all societies. In several other cultures, tattoos have been used in a form of branding, which is quite the opposite. Though tattooing and branding are â€Å"similar in that both involve the insertion of pigments under the skin to create permanent marks†, branding is implemented in order to lower an individuals status, to punish for crimes committed, to identify slaves, but most importantly, to eliminate personal identity (Schildkrout 2004:323). â€Å"The immutable alteration of human skin by branding needs to be considered in relation to, but ought not be confused with, tattooing† (Bianchi 1988:27). Two recent studies originating in South Africa elaborate on this subject, reporting on the political influence of tattooing â€Å"as a means of social control† (Schildkrout 2004:330). They site examples from Zambia in which a medical practitioner travels around to villages â€Å"in which witch craft accusations have been common†¦to inoculate people against people against witch craft† (Schildkrout 2004:331). The villagers would â€Å"submit to bodily inspections†, they were then treated â€Å"by getting numbers tattooed on their arms† (Schildkrout 2004:331). This is disturbingly reminiscent of Nazi concentration camps when an unfathomable number of Jewish people lost their personal identities and became known as only a number in the system to be disposed of. This â€Å"symbolic denial of personhood† served as a system â€Å"of control and surveillance† (Schildkrout 2004:323). This system of control was also imposed by â€Å"authoritarian regimes† in Southeast Asia (Schildkrout 2004:323). The Zhou and Ming Dynasties branded criminals as a form of punishment with â€Å"extensive, often full-body tattoos, with elaborate pictorial imagery as well as written inscriptions† (Schildkrout 2004:324) portraying their crime. This form of tattooing is definitely contrary to traditional methods. Similarly in Brazil, branding was used to mark convicts by the penal authorities. Penal tattoos derived their power from subjugation of the marked convicts. The humiliation of being visibly branded was a significant component of the convict’s punishment. In an act of resistance, those that had been branded â€Å"were known to reclaim their bodies by writing over the inscriptions or by displaying them in new social situations† (Schildkrout 2004:324). The branded, therefore, became the empowered, restoring the function of the tattoo to being personally-motivated. This personal motivation is perhaps most notable in Western cultures, specifically North America. In America, the Native Americans used body painting in many ways, usually connected with ethnic identity, social roles or marital status (Rubin 1988:179). The Natives also used the body as a canvas in ritualistic ceremonies, on warriors going into battle and for the beautification of their women. When the Europeans discovered America, they brought with them slaves from Africa and they introduced branding of the slaves into the American culture. After the civil war, when the slaves had been freed, branding was still embedded in American culture through groups of people including gang members and convicts. Though â€Å"branding is often associated with involuntary marking and the denial of personhood†, it has also â€Å"been adopted in contemporary Western body culture as an assertion of group identity, for example in college fraternities† (Schildkrout 2004:323). Tattoos were also prevalent in other parts of America, including Alaska. Among the Eskimos â€Å"[t]he function of these art forms [was] – essentially manifesting one’s place or role within the hierarchy of hunting life† (Gritton 1988:190). With the introduction and adaptation of the western civilization in Alaskan culture, â€Å"the marks of a hunter or hunter’s wife served no purpose in their new lives and were understandably abandoned† (Gritton 1988:190). The function of body art and tattooing has been Americanized, evolving from its native origins to incorporate self expression. This self expression has mushroomed from a manor of identifying oneself to a way of gaining attention through shock value. Though ever-changing, all forms of body art mentioned play enormous roles in the lives of people. Certain non-Western cultures are based around the ability to use skin as a visible way of defining status or bettering their self-image, in order to attract companions. So the artists who are allowed to perform the act of adorning bodies with different designs are regarded as having a very important place in the society. They are â€Å"scarring specialist† (Faris 1988:35), â€Å"body artists† (Drewal 1988:84), but most importantly, they are known as â€Å"[the] one-who-creates- art† (Drewal 1988:84). In the non-Native American culture, however, the general attitude towards tattoo artist in present-day American culture is less than appreciative. Extreme critics even characterize tattooist as opportunist, exclusively seeking monetary gain (Sanders 1988:229). â€Å"The tattooist interest in artistry and control is often in conflict with his profit orientation†, revealing the major flaw within the American society (Sanders 1988:229). This is the major difference in western and non-western cultures. Body tattoos in western society are an object to be purchased. Americans obtain tattoos in the same manner that they acquire a new Louis Vuitton handbag. They purchase them as accessories, which is in stark contrast to the non-western cultures, who acquire tattoos as an essential ritual in their society. With this is mind, the process in which American’s purchases body art seems slightly ridiculous. Tattoo artists often complain of the unwillingness of customers to spend the quoted amount of money for â€Å"a tattoo [they] are going to wear for the rest of [their] life† (Sanders 1988:229). It is more acceptable in American culture to invest in short term materialistic purchases, therefore the legitimate tattoo artists are constantly being monitored and regimented under strict laws imposed by the government. Despite the absurdity of the purchasing process, the reasoning that propels the American society to obtain tattoos is just as flawed. Some reasons people give to explain permanently marking their skin include, â€Å"they were drunk, it’s a macho thing, to fit in with a crowd or even worse, for no reason at all† (DeMello 1995:42). Western society seems to have a complete disregard for the spiritual origins of body art. Tattoo artist are even witness to clients’ apathy, avoiding â€Å"working on people who are obviously under the influence of alcohol† (Sanders 1988:225). Where once there was a ceremonious celebration deeply rooted in spiritualism, in American society the only ritualistic ceremony is the receiving of a piece of paper on how to care for the recently acquired body art. This apathetic attitude of Americans is perhaps derived from the renouncing majority of the population. This bias stems from â€Å"very early ‘regulations’ [including] Moses’ remarks in Leviticus 19:28 forbidding any cuttings in the flesh or the printing of any marks† (Armstrong 2005:39). Since tattoos â€Å"were not sanctioned by the church† the profile for the tattooed archetype became unconventional (Schildkrout 2004:325). Christian belief has been adapted to the masses, forcing those who are tattooed into rebellion. The majority of people adopting body art include â€Å"bikers, convicts, and other ‘low lives’† (DeMello 1995:40). In Western society â€Å"the idea that the unmarked body as a sign of God’s work was linked to the Protestant reformation† and â€Å"the idea that body markings were a sign of savagery goes back even earlier† ( Schildkrout 2004:324). This is ironic considering tattoos in earlier cultures signified positions of high status. Perhaps the only entity that ties these drastic cultures together is the desire to increase their inherited beauty. â€Å"If the body is – metaphorically – a site of inscription to various degrees for various theorist, then cosmetic surgery can be seen, at one level, as an example of the literal and explicit enactment of this process of inscription† ( Schildkrout 2004:320), which is also seen in the aforementioned tribes with the rituals of scarification. DeMello also agrees that along with tattooing and piericing, that cosmetic surgery is seen as a form of â€Å"body modification† (DeMello 1995:37). â€Å"Not only does the tattooed skin negotiate between the individual and society and between different social groups, but also mediates relations between persons and spirits, the human and the divine† (Schildkrout 2004:321). Body art is a tradition that extends throughout the barriers of the world and although the forms in which they are found may be different, the idea of using your body as a canvas is universal. Although recently, several anthropologists agreed and have begun to examine body art more closely, looking at it â€Å"as a microcosm of society† (Schildkrout 2004:328), Roberts still believes that â€Å"there can be no ultimate explanation of symbolism† (Roberts 1988:51). He claims that â€Å"the blazes on trees in the Ndembu forest will remain many years after their purpose and meaning are forgotten. So it is with other inscriptions† (Roberts 1988:51). This is exemplified in the woman who endured the agonizing pain of her scarification to instigate a new chapter in her life. Nevertheless, soon after her body is placed into the ground, her skin will no longer be a visible indication of who she once was. She will become a memory and her body will no longer be used as a canvas.

Pollution pressing environmental problem Essay Example | Topics and Well Written Essays - 750 words

Pollution pressing environmental problem - Essay Example Community members should start with cleaning up their homes, and making sure that they are not contributing to the pollution we have currently. Preventing pollution is simply not cleaning up but ensuring that we are using environment-safe products. This way we are reducing the environmental risks it brings. Simple things like segregating the garbage and throwing them in its proper place will help significantly if we are able to attract other people to do it. Combined efforts of community members will eventually impact the society and it will significantly impact the reduction of pollution. We don’t have to think big in order to help our environment. We don’t have to plan major changes in our lifestyle. We don’t have to gather other corporations and organizations in planning out a big project for pollution reduction. All we need to do is to ensure that we are doing our part and encouraging other people to do the same and we can start a movement, a campaign that wi ll spread within the community, and out to our society and will inflict other nations. Eventually, our small combined efforts may, in fact, be more effective than the bigger, more grandeous plans set up to fight pollution.We also have to bear in mind that reducing pollution is not simply about garbage and not using harmful chemicals in our home. Pollution has many forms. It may be noise pollution, air pollution or water pollution. Eye sores can also be identified as pollutions as it irritates our eyes. Taking this into consideration., we can find more ways on how to help our environment. Noise reduction and waste reduction are ways on how we can help fight pollution. How can we do this? By making sure that we are not producing too much noise and too much waste. We can also take into consideration the technology we have today. We are in the midst of digital advancement. Companies took advantage of this by incorporating environmental projects with their advancements. Paperless billing is one popular project of many utility companies nowadays. They even go out of their way to include prizes when their clients and customers switch from paper billing to electronic billing. This has a significant impact not only in waste reduction but also in reducing the number of trees being cut for paper. We, as simple people, can help out the environment through these simple ways. We don’t have to pay anything, we don’t have to shell out money, we just have to use what we use daily, that is the digital

Using E-book in higher education Essay Example | Topics and Well Written Essays - 500 words - 1

Using E-book in higher education - Essay Example Different assessments that have been done in regards have supported Masrom’s piece of thought according to which normative beliefs and behavioral beliefs acts as a building block in terms of analyzing the certain action (Ros, 2004). Theory of Planned Behavior formulated as the addition of the Theory of Reasoned Action (Hashim & Adviser-Eisner, 2011). It deals with the consequences related attitude towards behavior and subjective norms along with the additional module of behavioral control that comprises the problem such as the lacking of control on the consciousness (Stone & Baker-Eveleth, 2013). Theory of planned behavior includes an array of intentions and behaviors. In the light TpB, it can be stated that, Perceived behavioral control significantly influence the decision making of an individual through behavioral intention (Eagly & Chaiken, 1993). Technology acceptance model was formulated by Davis in 1986 (Ajzen, 1991). It deals with the evaluation of the appropriateness of the certain Information System by analyzing the acceptance behavior of the target users, in order to make advancement and improvement which means to be equally acceptable and adequate for the users of different IT applications (Davis & Venkatesh, 2004). As according to the Tam model which summed up attitude in terms of the set of destructive and productive emotions of the person that generated as the result of performing a target behavior such the greater PU’s and PEOS’s that considerably have more positive impact in the mind of the end user (Davis & Venkatesh, 2004). Although, the Technology acceptance Model became modified in which attitude buildup became eliminated. After the elimination of the consequence of attitude from TAM, behavioral intention again embedded to be majorly influenced by two beliefs of the end user (Eckhardt, 2009). According to the TAM, behavioral Intentional extensively manipulated by means of perceived attitude (Chong, Lim & Ling, 2009). Due to

CFP and CFA Essay Example | Topics and Well Written Essays - 500 words

CFP and CFA - Essay Example For an individual to access the Certificate of approval from the CFP Board, he/she must possess certain academic qualifications as required by this board for instance: He/she must possess a degree in matters related to financial management as well as accounting issues. Moreover, the degree must have been obtained from an ISO Certified and accredited learning institution. People interested in acquiring the Certified Financial Planning approval certificate are also usually exposed to a five year training of, which they have to pass exams (Brandon & Welch 2009). There are various advantages ascribed to an individual acquiring this certificate; first of all, individuals approved with the provision of this certificate are considered to have acquired the proper financial management ethics hence have a higher chance of employment as compared to persons who have not been provided with this certificate. In addition, the acquisition of this certificate is important owing to the fact it is recognized in some parts of Europe i.e. in Britain; hence allowing individuals who possess it to access job opportunities in Britain This is a program offered to individuals focusing on financial analysis of various economic activities. It is usually offered by an American organization that was formerly referred as Investment Management & Research. In order to access this charter, an individual must complete the program offered by this organization (Lucas 2010). Such a person will therefore be referred as a Chartered Financial Analyst certificate holder. This charter certificate is not usually regarded as a degree but rather a program that enhances individuals’ capacity to perform duties pertaining to financial analysis. Apart from the fact that an individual has to attend the training programs offered to attain the charter certificate, he/she must also possess an experience of two years in regard to financial training and management. Moreover,