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The anomie theory starts by explain that there are some aspects of deviant behavior that cannot be explained using biology. The focus of the book was not on the different deviates in the individuals (Akers & Sellers, 2009). However, Merton was more concerned with the rates of deviance and the associated differences in the societies and different subgroups of the society. The development of the theory is founded within the functionalism approach, which emphasizes on the importance of culture as a unifying aspect.
Anomie is a situation of breakup of the tenets of the culture due to the development of cultural change. Merton applied some change in the concept by referring to situation whereby there is no fit between the cultural norms and the construct of success in life. The cultural norms are the means of attaining the goals or the success in life (Akers & Sellers, 2009).
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Merton’s formulation of the anomie is the explanation of the high rates of the deviant behavior in the United States compared to the rest of the societies in the world. It is also the explanation behind the distribution of the deviant behavior in the groups of people in the community according to the race, class race and other criteria for social stratification. The polar example given is that of the success goals in the society being defined using the monetary terms as the principal terms (Akers & Sellers, 2009).
They are emphasized in the culture and epitomized. Therefore, the members of the society is the successful attainment of the goals. The means to the end are all the approaches that are used in the attainment of the goal. Therefore, the definition of the society’s goals and the means that are needed for their attainment is the foundation of the behavior. There smaller and minority groups seek the dreams or the goals as defined using any my means possible hence the end justifies the means terming (Akers & Sellers, 2009).
Questions
What are the causes of deviance in the society?
What are the inconsistencies in deviance behavior among different social groups?
What is the role of deviant behavior in the commitment of crime?
Is the end justifies the means approach a justification for the assumption of criminal behavior and how?
References
Akers, R., & Sellers, C. (2009). Criminological theories. New York: Oxford University Press.
Written in the late 1430's, The book of Margery Kempe can be described as one of the most astonishing documents that existed in the late medieval English life. In fact, it's protagonist who in herself represents the author was just not a woman. She believed that she was a woman that was deeply rooted in the world and envisioned the manners as well as the tastes that the court nor the nunnery offered (Staley 39). Instead, she possessed the culture, the status-consciousness as well as profit oriented values in the late medieval town. According to Lynn Stanley, Kempe examines the fundamental conflicts as well as tensions of the world in the 14th century describing Margery's voluntary and gradual movement from the world of prestige. She had a disengagement from what at the time was referred to as the conventional female duties and roles, and this led to her daring rejection of the different values that existed with her towns persons.
She can break away from tradition and her attempt to gain spiritual, financial and personal autonomy can be described as a being a tale of a radical reversal (Staley 94). Freeman, on the other hand, argues that Margery Kempe was mentally disturbed and faced several psychotic disorders, and this is the reason as to why she experienced several mystical visions. These cycles often determined the direction that her life took and with time she was able to transform the illness into adventure and a created a direct relationship with God. This paper examines these two perspectives and of Margery Kemp being psychologically disturbed and also a feminist before her age.
Soon after her first child, Margery Kempe had a vision of Jesus Christ, which completely changed her life. She soon started to dissociate herself from the restrictive, as well as acquisitive values of the middle-class life (Staley 12). There is a conflict that exists between Kempe and different key figures of the late medieval world that who were invested by the society with secular and spiritual authority such as the bishops, mayors and priests. This new found relationship with Jesus led her to enter into a radical social gospel that threatened the very foundation that the town life was founded on. Kempe decided to follow an orientation towards profit and an investment towards hierarchical ordering and stability. This was a threatening thought to the concept of community that was coupled with the covenant of uniformity that defined human relations in the town. She started fasting, denied her husband sex and went on to have a continuous pilgrimage. She decides to forsake the world and devotes her life to Christ. She became an outcast in the society as the people around her did not understand her.
They believed that indeed her religious antics was over the top, and she was a huge show off. The fact that she was not a man can be said to be her primary offense. During the 14th century, the task of interpreting God and the bible was restricted to men and only Ordained priests could do that (Staley 32). However, this changed with Kempe she believed that she had experienced God through her sense as well as her body. She believed that she directly experienced God in three ways, firstly through bodily visions, ghostly visions and lastly through intellectual enlightenment. It is here that she believes her mind came to understand God and what she had planned for her life.
On the other hand, Kempe's behavior can be said to be inclined to a psychotic behavior. Different conventional sources have argued that her mental state could have been that of hysteria as well as postpartum psychosis. She recorded a disorder of melancholic and episodes of mania that eventually culminated into her mystic visions. Some of her behaviors showed these psychotic behaviors, she was eccentric and fancied herself as being on top of the society. She saw several visions as well as mystics that helped her gain an insight on God. She has several extended conversations with heavenly persons over her course of life. This might be explained to be paranoia as well as extended mania.
She believes that these are not workings of her mind but rather conversations with God. She argued that there were times she had actual discussions with God, and there were several revelations that were revealed to her. She was at times not sure of what was happening and who she was having a discussion with (Freeman 39). There were times she stated that she had dialogues with God and after several minutes she went on and had a dialogue with the devil. This is a sign of a disturbed woman that suffered a mental illness which led her to see what she believed were psychotic visions that propelled her to do what was required by God. She defied the laws that had been set out by the town and instead created her arguing that the vision that she had of God had told her exactly what do. She constantly saw visions, heard music, delightful odors and even at times saw several mystic reveries. These all are proven 21st century signs and symptoms of mania and, therefore, this can be said to be evidence of the fact that she was indeed a mentally disturbed woman (Freeman 12). She made several suggestions arguing that most of her bodily visions could only be interpreted spiritually.
In conclusion, there is a division of whether Margery was a feminist before her time or whether she was just a disturbed psychotic woman. She believed that being a woman was not an offense and therefore, she believed that despite the rules that existed at the time she could be able to interpret the word of God and further make several assumptions despite the fact that that right was left to men and more specifically priests. She decided to fast and refused to have sexual intercourse with her husband and embarked on a long pilgrimage.
She decided to forsake the world and instead focus on life with Christ. However, on the other hand, some of her behaviors can be described as being psychotic. For example, she at one time saw different visions and was even confused regarding who she was talking with. Her mystic nature and several physical visions are proven signs of mania in the 21st century. Therefore, there are those that challenge the contemporary views that Margery was indeed a spiritual woman as compared to being a woman that reported disorders that culminated into her supposed mystical visions. It is these cycles that eventually the direction of her life.
Reference
Freeman Phyllis, Margery Kempe, a new theory: the inadequacy of hysteria and postpartum psychosis as diagnostic categories. History of psychiatry.112-134.2009. Print
Staley Lynn, The Book of Margery Kempe: Introduction. New York: Sage. 1996. Print.
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