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    Affirmative Action and Collective Responsibility It is not surprising that affirmative action is under attack: along with welfare, it benefits a section of society with very little political clout. It is a convenient place for the displaced anger of working-class white men who have seen their real wages decrease for the past thirty years. It stirs up feelings of racism that politicians are quick to publicly denounce but even quicker to exploit. There is, however, very little serious discussion

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    practically constrained Jewish resistance through a policy called “collective responsibility”. The aim of this policy was to create a sense of insecurity among the European Jewish population. For example the Nazi army had started to deport Jews in Vilna to a nearby concentration camp. Some Jews escaped and joined a resistance movement in a neighboring village. What happened next was typical of the policy called “collective responsibility”. The Jewish resistance group obtained a few weapons, and clashed

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    false. Speer’s well structured and thought out defence shaped historical interpretation for years to come. At Nuremberg he presented himself as a pure technician and not involved in the politics or ideology of the party. He also claimed collective responsibility for crimes against Jews but also his ignorance of the Nazi intentions. As he stated at a later time: “I just stood aside and said to myself that as long as I did not personally participate it had nothing to do with me. My toleration for the

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    contacting the police who then unfold the truth about him. The play finishes when the police calls saying a young lady died and an inspector is on his way to the Birling house. I think the whole play is very important and a good example of collective responsibility. You understand the problem which follows the behaviour of those people. The content shows the bad treatment of a “normal “family towards a person, who lives on a lower social standard, without realizing that they destroy this person’s

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    I have chosen to discuss the Bargaining for Collective Responsibilities for Social Reproduction chapter written by Alice De Wolff. I agree with Alice De Wolff on the arguments that she presented within the chapter regarding the major reconstruction of employment by unions and the positive changes it has made for Canadians especially women. I was interested to learn about the changes made in the employment sector from an activist’s point of view; as Alice De Wolff has been extremely active in the

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    Collective Responsibility in Priestley's An Inspector Calls Works Cited Not Included Priestley’s play; ‘An Inspector Calls’ was written in 1944-5 but was set in 1912. It is interesting that Priestly set the story just before the First World War, having written it just after the Second World War; when the idea of people and countries are collectively responsible for what happens in other parts of the globe just as much as they are

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    Rape? Some men claim that rape is just sex, however, if a women does not consent to it therefore it is considered rape. Women feel as though all men are rapists or at least contribute in some way to rape. Through this essay Men in Groups: Collective Responsibility for Rape, by Larry May and Robert Strikwerda, argues 4 different reasons of being or contributing to rape: as a loner, or demon, as a victim of biology, a victim of society, and as a group member. Throughout this essay the authors, give reasons

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    as the authority of the Prime Minister. From the chapter on the Executive, we can learn about the responsibility of the Cabinet (collective responsibility) and also ministerial responsibility (individual responsibility). This source is relevant to the proposed essay because it will allow us to provide comprehensive definitions of the Cabinet and Prime Minister’s roles and responsibilities within Parliament and to the electorate. In doing this it will allow us to examine the essay question

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    According to Jackson (1988), the persistent myth that no real law existed in New Zealand prior to 1840, is a racist and colonising myth used to justify the imposition of ongoing application of law from Britain. Pre-European Maori society regulated behaviour and punished wrongdoings through the sanction of muru. Jackson defines muru as, “a legalised system of plundering as penalty for offences, which in a rough way resembled (the Pakeha) law by which a man is obliged to pay damages” (p.40). Due to

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    considered as institutions and collectives, (Erskine, 2001) – as institutional actors within the international system. States are made up of individual citizens, and represented by a collective of those citizens, forming different groups and bodies, with a particular group of citizens being their representatives – the government. Moral agency has predominately been assigned to the individual, however, the state can be considered merely a collective of its citizens – a collective of moral agents. States

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