Individualism in Arab Countries

Individualism culture focuses on goals of individuals and not social goals. Western countries have individualistic cultures while Arabic countries have collectivist cultures. Arab culture is a collectivist culture. Here, individuals’ commitments focus on their nuclear and extended families and close friends rather than on themselves.Advertising We will write a custom essay sample on Individualism in Arab Countries specifically for you for only $16.05 $11/page Learn More Loyalty is the pillar of collectivist culture in Arab nations.  Hofstede’s studies on national cultures provide the best point of views in understanding behaviours and cultures of people across the globe. According to Hofstede’s previous studies, he argued that all Arab countries had similar cultural characteristics. Hofstede gave the Arab world a score of 38 percent on individualism because he viewed the Arab world culture as collective. This score reflects general isation of the Arab culture. This might be true based Hofstede’s studies. However, we have to note that different nations operate in diverse realities. In addition, these states have different communities and cultures. Hofstede’s view on the Arab culture of individualism provides a valuable tool for people who are new in the Arab world and need quick judgements and decisions. This knowledge can help us respond to situations appropriately. Alkailani, Azzam, and Athamneh claim that generalisation of Hofstede’s study in Jordan is not scientifically valid (Alkailani, Azzam and Athamneh, 2012). These scholars note that generalisation of findings from one culture to another culture leads to misleading results. This is because of variations among cultures. We have to recognise similarities, such as language and religion among Egypt, Iraq, UAE, and Saudi Arabia. However, these countries have differences in relation to social, economic, and political statuses. We must al so understand that Arab countries lack stable conditions, which may create cultural dynamism. Based on such results, it is fundamental for Hofstede’s dimensions to focus on every country of the Arab world. Further, cultures are dynamic based on prevailing circumstances in the society. Therefore, such studies need constant revisions and updates.Advertising Looking for essay on social sciences? Let's see if we can help you! Get your first paper with 15% OFF Learn More In this context, Hofstede should review his work and treat every country within its context. At the same time, Hofstede should consider proximity of various Arab countries rather than a broad generalisation. Honour is a crucial part of Arab culture. Arabs, especially men must strive to guard their honour at all costs. Some scholars have noted that Arabs must â€Å"fight, lie, or kill to protect their honour and that of their family† (Berman, 2008). On the other hand, the failure to protect one ’s honour results to shame. Regaining a lost honour may involve revenge with severe consequences.  In the business environment, visitors must be careful about the importance of honour in Arab world. Public criticism among Arabs can lead to a loss of honour. This can lead to serious consequences. According Arab Cultural Awareness guide, there are several cultures and societies in the Arab world. It has rich and diverse groups, cultures, and communities. Therefore, differences exist in cultural practices. This implies that the culture of honour varies from one Arab country to another. What leads to generalisation of honour culture is the broad consideration of the Arab world. This is because it is difficult to consider a culture of a nation or nations without generalisation. Therefore, accuracy of honour culture in the Arab world depends on a given context and circumstance. In all, generalisation of honour culture in Arab world provides us with an insight of what to expect. R eference List Alkailani, M, Azzam, I, and Athamneh, A 2012, ‘Replicating Hofstede in Jordan: Ungeneralized, Reevaluating the Jordanian Culture’, International Business Research, vol. 4, no. 5, pp. 71-80. Berman, L 2008, ‘Understanding Arab Culture’, Small Wars Journal, pp. 1-10.Advertising We will write a custom essay sample on Individualism in Arab Countries specifically for you for only $16.05 $11/page Learn More This essay on Individualism in Arab Countries was written and submitted by user Kristen W. to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

God Brings The World To An End Religion Essay Example

God Brings The World To An End Religion Essay Example God Brings The World To An End Religion Essay God Brings The World To An End Religion Essay In this paper, I will discourse the Biblical promise of how God brings to an terminal a universe shooting through with wickedness, evil, enduring and decease, and brings about a new creative activity. What are the traditional positions? What about the Resurrection of the dead and the last judgement? What does eschatology purpose at? In the history of Christian divinity, eschatology has been considered as the philosophy of the last things.[ 1 ]It, instead than covering merely with the last things, can be seen more loosely in the Bible as concerned with of import alterations in the class of history through God s action.[ 2 ]The term eschatology did non come into widespread usage for a subdivision of theological survey until the 19th century, even though a concern for the ultimate hereafter appears to hold characterized Christian thought from the beginning.[ 3 ] The Grecian term Ta eschata ( the last things ) or Judgment Day has the fundamental significance of something that is last in a sequence in contrast to what is held to first. The Judgment Day is turned into the telos of all tele-rest, flawlessness, one flock and one shepherd, one state of world, one full of royal freedom of moral adult male, a new Eden and a new Earth, return of the whole creative activity to God. : In Augustine s apprehension of eschatology, the end can intend either the ceasing to be of what was, or the perfecting of what was begun. In this manner, ageless life is to be seen as the province in which our love of God, begun in this life, is eventually brought to its completion and consummation, through brotherhood the object of that love. [ 4 ]Augustine offered Christians hope, as work forces contemplate the iniquitous nature of their lives, and inquire how this is to be reconciled with the Gospel jussive mood to be holy, like God. Harmonizing to Jurgen Moltmann, From foremost to last, and non simply in the epilogue, Christianity is eschatologyaˆÂ ¦The eschatological is non one component of Christianity, but it is the medium of Christian religion as such, the key in which everything is set, the freshness that suffuses everything here in the morning of an expected new twenty-four hours. [ 5 ]The Christian eschatological outlook is founded on the promise of God. The word which reveals God has basically the character of promise and is eschatological in sort. The eschatological end for the universe is non lone Restoration or salvation of the universe marred by immorality, but besides fulfillment and completion of the universe. In other words, it is the hope aroused and sustained by the promises of God who created the universe and who promises the salvation of adult male and completion of his creative activity. It brings us to God who desires that all creative activity portion in the community of his presence and thereby to take part in the ageless glorification of the one God who is Father, Son, and Holy Spirit. More significantly, the philosophy of eschatology directs our attending to the glorious ageless world of the new Eden and new Earth.[ 6 ]The new creative activity entirely wholly fulfills the promises God gave to his ancient people. Therefore, the philosophy of eschatology reveals the significance of that religion for the hereafter of the universe and a hopeful strong belief about the terminal of the universe and its people is demanded by belief in creative activity s go oning position as loved by God, redeemed by Christ and brought to fulfillment by the Spirit. Therefore, the purpose of the philosophy of last things entails more than puting forth the chronology of the consummation. In offending the aboriginal Godhead bid, Adam and Eve denied God s ultimate sovereignty and thereby introduced hostility and disaffection into creaturely being. In the face of human alienation, God seeks rapprochement. Harmonizing to the Bible, the focal point of God s action is Christ. While Christian eschatology should non handle the Old Testament promises of God as superseded and irrelevant, it must besides acknowledge that all the promises of God have been ratified in Jesus Christ ( 2 Corinthians 1:19-20 ) . His ministry, decease, and Resurrection constitute God s unequivocal promise for the eschatological hereafter of all things. The cross of Christ redeems both wickedness and agony. In the cross of Christ non merely is salvation accomplished through agony, but besides human enduring itself has been redeemed. In conveying about the salvation through agony, Christ has besides raised human agony to the degree of salvation. In his salvific work, Christ work stoppages at the really roots of immorality, which are sin and decease, liberating humanity from the loss of ageless life and, with it, our agony in its cardinal and unequivocal significance. The mission of the only-begotten Son consists in suppressing wickedness and decease. He conquers wickedness by His obeisance to decease and He overcomes decease by His Resurrection. Because of the redemptional efficaciousness of Christ s salvific work in striking evil right at its roots, immorality and unequivocal eschatological agony is wholly vanquished. For God so loved the universe that He gave His lone begotten Son, that whoever believes in Him should non die but have ageless life ( John 3:16 ) . Harmonizing to Mark, Christ aimed his message at raising the proper response from his listeners in the visible radiation of God s eschatological action: The land of God is close. Repent and believe the good intelligence! ( Mark 1:15 ) . In this, we can cognize that the end of modern-day eschatology is to publish a biddings to people today in the visible radiation of future. The historic event of the crucifying and elevation of Jesus by YHWH, the God of promise who creates being of nil, becomes general through the cosmopolitan eschatological skyline it anticipates. Because God has the power to accelerate the dead and name into being things that are non, therefore the fulfilment of his promise is possible, and because God has raised Christ from the dead, hence the fulfilment of his promise is certain. For Christians, I argue that they can be understood as an eschatological event and their ain Resurrection at the hereafter coming ( Greek Second Coming ) of Jesus at the terminal of the history of this universe.[ 7 ]Paul looks frontward to the 2nd approach of Jesus Christ in judgement at the terminal of clip, corroborating the new life of trusters and their victory over wickedness and decease.[ 8 ]In Paul s position, there is an intimate connexion between the concluding approach of Jesus Christ and the executing of concluding judgement. In making so, Christian confession affirms the coming of Jesus Christ as a judgement of all the life and the dead. His judgement is non to reprobate but to salvage the universe harmonizing to the Gospel of John: This is the judgement, that the visible radiation has come into the universe, and people loved darkness instead than visible radiation because their workss were evil ( 3:19 ) . As such, it embodies a many-sided Godhead biddings to us in the present. In decision, the cardinal motive of eschatology is the averment that the triune God is at work in history set uping the consummation of the Godhead reign by set uping community. In the visible radiation of God s hereafter, eschatology sets forth the universe position model for the church s mission in the modern-day. Eschatology is God s call in the present in the visible radiation of his hereafter. Furthermore, the God who has reconciled us to himself through Christ will one twenty-four hours convey us into full engagement in the expansive eschatological community of his Godhead reign.