The Competing Values Framework For High Performance...

The Competing Values Framework in Relation to High Performance Management The purpose of the Competing Values Framework (CVF) is to facilitate the process of understanding the various management roles and how they can be applied more effectively in an environment of competing tensions. Each role is distinct and seemingly contradictory, but intertwining them is essential in order to achieve optimal efficiency; ultimately becoming a high performance manager. This â€Å"behavioral complexity-the ability to deal with the competing demands through the mastery of seemingly contradictory or paradoxical roles differentiates the high performing managers from their counterparts (Hart Quinn, 1993). In the process of becoming a high performance manager,†¦show more content†¦Tragedies and traumas, depending on how you frame them, can either result in post-traumatic stress disorder (PTSD) or post-traumatic growth (PTG). In my case, I had consciously chosen to embrace the experience resulting in PTG, which starts by recognizing the uncertainties in life and em bracing them as fundamental tenets of human existence (George, 2015). This particular crucible has taught me that in life there may be instances that you cannot control similarly to business and leadership. Self-Awareness Psychologist Daniel Goleman, author of Emotional Intelligence outlines five areas essential to achieving a high level of emotional intelligence (EQ): self-awareness, self-regulation, social skill, empathy, and motivation (George, 2015). Possessing a high EQ is invaluable as it allows individuals to connect with others on an interpersonal and emotional level rather than in a strictly intellectual matter. However, EQ and IQ are not mutually exclusive, instead, it is essential for both to be joined together to achieve an optimal level of leadership. Leaders who lack EQ and lead only with their intellect tend to dismiss the opinions of others and dominate decision making (George, 2015). Such leaders have the tendency to surround themselves with subordinates who are complacent and submissive. As a result,Show MoreRelatedAn Introduction to the Competing Values Framework1091 Words   |  5 PagesAn Introduction to the Competing Values Framework by: Kim Cameron, PhD An Introduction to the Competing Values Framework / 11.11 L DE ONG VE -T LO E PM R (CLAN) INTERNAL Do things together The opposite kinds of tools or techniques, such as competitiveness, fast response, decisiveness, driving through barriers, or goal achievement, could be highlighted in the lower right quadrant. FLEXIBLE EXTERNAL INTERNAL INTERNAL COLLABORATE COMPETE (MARKET) S Do things fast PE HO RF RT OR - FOCUSEDRead MoreHofstede s Five Dimensions Of Culture Essay1743 Words   |  7 Pages VI.Culture Management Hofstede’s five dimensions of culture include: Small vs. large power distance (PD) – Society handles inequalities and the extent to which the less powerful members of organizations and institutions accept and expect that power is distributed unequally.(G. Hofstede 1980) Individualism vs. collectivism (IDV) – Behavior towards community. The degree to which individuals are integrated into groups or are expected to look after themselves and self-actualize.(G. Hofstede 1980)Read MoreShareholder Value Added1083 Words   |  5 PagesShareholder Value Added Definition Shareholder Value Added is a measurement to see if it is worth the expense for an investor to buy stock in a company where Shareholder Value Added integrates financial statement of the business into one significant evaluation. It is also represent the economic profits generated by a business and beyond the minimum return required by all providers of investment. While, value is added when the overall net income cash flow of the business exceeds the economic costRead MoreTransformational Leadership : An Influential Model Of Leadership Style1702 Words   |  7 Pagesthe intellect of subordinates, and (4) individualized consideration. Transactional leadership is built on reciprocity and includes four behavioral elements: (1) making rewards contingent on performance, (2) correcting problems actively when performance goes wrong, (3) refraining from interruptions of performance if it meets standards, and (4) a laissez-fair (let alone) approach to organizational change. (Burns, Bradley, Weiner, 2012, pp. 38-39) Both models are considered contemporary styles andRead MoreWhat Are The Three Paradoxes Faced By Gustavsson At Engineered Woods886 Words   |  4 Pagesparadoxes increases with the complexity of organizational environments. To successfully manage paradoxes organizational leaders must learn to deal with contradictions and embrace incompatible forces, rather than choose between them (Belasen). Three management paradoxes that Bjorn Gustavsson faces as Engineered Woods are the paradox of change and stability, the paradox of individuals and teams, and the paradox of direction and empowerment. This essay will discuss these three paradoxes faced by GustavssonRead MorePerformance Management Models4063 Words   |  17 PagesPortfolio â€Å"Performance Management† Executive Summary This report is intended to assist with all the relevant information about the different types of performance management models that companies can conduct in order to gain a successful organisation. There are three main models being discussed throughout the report that contain differences in the way they approach and implement things in an organisation. Read MoreThe Training Of Our Supervisors And Upper Management1334 Words   |  6 Pages In the upcoming training of our supervisors and upper management we will discuss the new discuss success factors of the organization. These success factors will shape our culture and help guide a universal approach to operating our business as we build an organization that is innovative, engaged and empowered. In this paper I will address the training strategy that we will use from the agenda, to the mission, to the context. Training Agenda †¢ Setting the Stage †¢ Introduction to Success FactorsRead MoreCase Analysis Essay699 Words   |  3 PagesShareholder Value Business Management 105 1. Using the competing values framework as a point of reference, how would you describe Verizon’s current organizational Culture? Provide examples to support your conclusions. I think Verizon’s current organizational culture is a mixture of clan and market sections of the competing values framework. They said their top three things to do in 2011 were to 1.) build a business and workforce as good as its networks, 2.) to lead in shareholder value creationRead MoreRisk Management Theory : Equity Value1254 Words   |  6 PagesRisk management theory can be divided in two competing approaches: equity value maximising strategies and strategies determined by managerial risk aversion. The first category suggests that hedging can increase the market value of equity and that companies should be concerned with total risk rather than systematic risk. There is, however, no comprehensive framework for explaining risk management within the imperfect financial environment in which firms operate. Therefore, it is not possible to drawRead MoreHow Organizations Function And Meet Their Goals1292 Words   |  6 Pagesindividuals often look for methods to improve effic iency, effectiveness, and performance. Numerous models, theories, and bodies of study have developed with the aim at understanding and improving how organizations function and meet their goals. One effective model for leaders to understand and utilize is the High-Performance Programming Model (HPPM). Nelson and Burns (1998) describe the HPP model as a for understanding existing performance and areas of focus for moving an organization forward. The key element

Educational Setting Parents Have Rights - 1103 Words

In any educational setting parents have rights. Parents are the life line in the education system. If parents are not involved or motivated to provide their students with an education then the education will not happen. Parents have the right to make sure that their child is properly educated and have a right to know what is happening within their child’s school day. The parent has rights to voice opinions over their child’s education as well. Secretary Paige said, â€Å"There is no more powerful advocate for children than a parent armed with information and options†. As educators it is our job to communicate effectively with parents and provide them the opportunity to communicate with us as well. Communicating with parents is†¦show more content†¦There are waivers for certain requirements but for the most part most guidelines are still currently followed. The rights of the ELL parents are as follows: To have your child receive a quality education and to be taught by a highly qualified teacher, have your child learn English and other core subjects at the same academic level as all other students, to know if your child is identified and recommended for placement in an English language acquisition program and the ability to accept/refuse placement, choose a different program for your child if one is available, transfer to another school if your child’s school is identified as â€Å"in need of improvement†, apply for supplemental services, such as tutoring, for your child if your school is identified â€Å"in need of im provement† for two years, have your child tested annually to assess progress in SLA, receive information regarding your child’s performance on tests, have your child taught with programs that are scientifically proven to work, and to have the opportunity for your child to reach their greatest academic potential. The first right is to have your child be taught in a school and by a teacher that is highly qualified. Schools and teacher prep programs have raised the standards of what it takes to be a teacher. There are new tests, new classes, new professional development requirements, and

Art Society Essay Example For Students

Art Society Essay Art reflects the ideals, interpretations and goals of a society, and society reflects art. A connection made by architecture, sculpture and painting can be seen through the cultures and movements of time. These connections are evident by the influences seen through similarities and the breaking off point of changes and differences. The Ancient Greeks erected temples in honor of gods and goddesses. Built in Athens, Greece, the Acropolis is a collection of temples dedicated to deities such as Nike, Athena and Poseidon. The temple Erechtheion (Stokstad 153) is located to the west of the Parthenon. The Erechtheion was built under Pericles from 430 to 405 BCE. The temple has an asymmetrical plan of a long hall, called a nave in Roman basilicas. The temple has porches located at the North, east and south sides. The porches have slender column with ionic capitals. The South porch is most popular. It is referred to as the Porch of Maidens (Stokstad 154). The porch uses six caryatids to hold up the roof instead of columns. These caryatids have a plain doric capital that hold up the ionic entablature. Each caryatid is in the same naturalistic shape of a womans body. The stance of the body is that of Hellenic statues, weight put on one leg while the other juts out. Interestingly, the three caryatids to the left side have their left leg bent while the caryatids to the right have their right leg bent. This gives the portico a sense of symmetry. The clothing is also very detailed, a characteristic of future Hellenistic sculpture. Cathedrals in Gothic Europe were built for worship and to house religious relics. Notre Dame de Chartres is located in an enormous cathedral located in Northern France. This high gothic cathedral began construction in 1134 CE and would continue to have additions until the 16th century. Notre Dame de Chartres (Stokstad 521) has a central, cruciform plan in the shape of the Latin cross. Unique stained glass and hordes of sculpture. The main entrance is located on the western facade. The main points of interest on this facade are the rose window, towers, spires and the portal. The entrance is known as the Royal Portal. The Royal Portal consists of three doorways each with a tympanum. The columns that hold up the tympanums are highly decorated with sculptures. The sculptures that line the columns are of different Biblical figures. The extremely slender figures were elongated and to fit on the columns. The feet of the reliefs float in the air, as they have no real base. The clothing on their bodies is stiff and does not show identification of gender or body parts. The columns have an extremely ornamented capital. Both the caryatids of the Erechtheion and the column statues of Chartres both depict figures holding up other pieces of architecture. The caryatids, however, are two series of three same statues and the statues of Chartres are each different people from the Bible. The Biblical figures are dressed in long, heavy and stiff robes. These robes do not identify with body parts. The clothing of the caryatids that is draped on the bodies is flowing and loose, but the impressions of each caryatids stomach, breasts, hips, thighs and knees are still evident. The portal columns of Chartres are symmetrical like the caryatids. The stance of the caryatids differ from that of the Chartres reliefs. The reliefs have different stances from the Gothic S-curve to the Greek contraposto stances. The caryatids are all in the same stance. Both are carved from stone. The caryatids are more naturalistic than that of the reliefs. Both buildings were built for religious reasons but for different gods. Prehistoric art is often related to the art of children, based on conception rather than perception. The Venus of Willendorf (Stokstad 4), also called the Women from Willendorf, is a small fetish sculpture from the Upper Paleolithic Era. This statue was found in Austria in 1908. .ub4a4d07f4ca3211b22fa5b97a5a85fcf , .ub4a4d07f4ca3211b22fa5b97a5a85fcf .postImageUrl , .ub4a4d07f4ca3211b22fa5b97a5a85fcf .centered-text-area { min-height: 80px; position: relative; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf , .ub4a4d07f4ca3211b22fa5b97a5a85fcf:hover , .ub4a4d07f4ca3211b22fa5b97a5a85fcf:visited , .ub4a4d07f4ca3211b22fa5b97a5a85fcf:active { border:0!important; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .clearfix:after { content: ""; display: table; clear: both; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf:active , .ub4a4d07f4ca3211b22fa5b97a5a85fcf:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .centered-text-area { width: 100%; position: relative ; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf:hover .ctaButton { background-color: #34495E!important; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf .ub4a4d07f4ca3211b22fa5b97a5a85fcf-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ub4a4d07f4ca3211b22fa5b97a5a85fcf:after { content: ""; display: block; clear: both; } READ: Cancer Causing Agent Under Osha RegulationsThe original layer of red orche on the sculpture has been lost over the years. Dating to 22000-21000 BCE, this statue is at a handheld size of four and 3/8 inches tall. The figure is of a completely nude female figure with exaggerated female attributes, while the gender-neutral body parts have been reduced. The composition of this conceptual statue is made up of mainly round shapes. The Venus of Willendorf is missing feet and a face. In place of the face is seven rows of zigzags that are meant to embody her hair. These rows fully go around her head where her face should be. Because there is no face present, the main focus of the statue is the exaggerated female attributes. This led to speculations that the purpose of this figure was to represent a sexual object, not a person. There is also theory that she depicts a goddess of fertility, such as Mother Earth. The Venus de Milo (Stokstad 177) is a late Hellenistic Greek statue, 150-125 BCE, that stands at a height of six foot ten inches. The statue is made of Palian marble. Because she was found in a cavern on the island of Melos, France in 1820, she is also known as Aphrodite of Melos. The statue depicts a partially nude woman with a cloth wrapped around her lower abdomen. The cloth is very intricately detailed and breezy which are both typical characteristics of Hellenistic sculpture. Also, her face projects a melancholy emotion. Her body is very graceful and she has slightly defined muscle structure, hip bones, nipples and collarbone. Her body is twisted and contorted. She portrays beauty and sensuality. The characteristics of this statue give the impression Alexandros of Antioch is the sculptor. Both statues depict females, maybe even goddesses. Venus of Willendorf is made of limestone, whereas the Venus de Milo is made of marble. The Prehistoric Venus and the Greek Venus show the differences in cultural ideals of beauty and purpose. The Venus of Willendorf is extremely heavier than that of a typical woman, good for child rearing, whereas the Venus de Milo has normal proportions, good eye-candy. Greek Venus is more perceptual in the way a woman should look; the Prehistoric Venus is based on the concept of a woman and does not represent any woman in particular, but a generality. The hair of the Prehistoric Venus is implied with rows of zigzags whereas, the hair of the Greek Venus is short, nicely groomed and evident. Both statues are missing arms which were either broke off or never there. Despite their dilemmas, they both remain sexual figures. The Book of the Dead is book is a collection of prayers and instructions on death. During the New Kingdom, a trend of magical scrolls to help deceased loved ones pass Osiris tests was at an all time high. One of these scrolls was done for a man named Hunefer. The Judgment of Hunefer Before Osiris (Stokstad 86) was completed during the 1298 BCE, 19th dynasty. The scroll is fifteen and 5/8 inches long. It is a painted depiction of Hunefer passing the three tests by Osiris before he can have an afterlife. Many Egyptian gods are present on this scroll. Theriomorphic images of half human half animal beings depict the gods. Anubis, Thoth, Maat and Osiris are some of those gods. Osiris is seated atop a throne in the right hand corner. This presents elements of hieratic scaling. All other figures are lower on the plane than Osiris. Egyptian symbols of the lotus bloom, eye of Horus, and ankh are also prevalent throughout the scroll. The Annunciation (Stokstad 543) in the Book of Hours of Jeanne devreux is an illuminated manuscript done in 1328 CE. The manuscript was done in a new style called grisaille, using variations of gray with bouts of color. The images are done in grisaille with red coloring on vellum. The Annunciation depicts a scene of when the archangel Gabriel presents Mary with the knowledge that she is with child. The halo or nimbus around her head signifies sacredness. Marys body is in an awkward position with one hip jutting out and weight on one leg as she holds her robe, that is the typical swaying S-curve. .u3533e31878c3a4255775d8cb6bdb3a69 , .u3533e31878c3a4255775d8cb6bdb3a69 .postImageUrl , .u3533e31878c3a4255775d8cb6bdb3a69 .centered-text-area { min-height: 80px; position: relative; } .u3533e31878c3a4255775d8cb6bdb3a69 , .u3533e31878c3a4255775d8cb6bdb3a69:hover , .u3533e31878c3a4255775d8cb6bdb3a69:visited , .u3533e31878c3a4255775d8cb6bdb3a69:active { border:0!important; } .u3533e31878c3a4255775d8cb6bdb3a69 .clearfix:after { content: ""; display: table; clear: both; } .u3533e31878c3a4255775d8cb6bdb3a69 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u3533e31878c3a4255775d8cb6bdb3a69:active , .u3533e31878c3a4255775d8cb6bdb3a69:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u3533e31878c3a4255775d8cb6bdb3a69 .centered-text-area { width: 100%; position: relative ; } .u3533e31878c3a4255775d8cb6bdb3a69 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u3533e31878c3a4255775d8cb6bdb3a69 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u3533e31878c3a4255775d8cb6bdb3a69 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u3533e31878c3a4255775d8cb6bdb3a69:hover .ctaButton { background-color: #34495E!important; } .u3533e31878c3a4255775d8cb6bdb3a69 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u3533e31878c3a4255775d8cb6bdb3a69 .u3533e31878c3a4255775d8cb6bdb3a69-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u3533e31878c3a4255775d8cb6bdb3a69:after { content: ""; display: block; clear: both; } READ: Minds Are Open Only When Hearts Are Open Essay PaperThe bas-DE-page at the bottom reflects the game frog in the middle which reflects the Mockery of Christ during his crucifixion. This will show what is to come of Marys child. Both are types of paper highly decorated to tell a story. The Ancient Egyptian uses their typical canon of two feet forward with a twisted body, where the manuscript has the S-curve of Gothic art. Both symbolize new birth, Hunefer into eternal life and Marys conception. Heretical scaling is seen in the Annunciation as Mary with the halo is higher on the plane than Gabriel and all the other figures are very small compared to her. Soirees is the tallest to scale in the Judgment of Hunefer Before Osiris. The Egyptian painting is done on papyrus whereas the Gothic manuscript is done on vellum. The perspective of the Annunciation is one point with a vanishing point. The Egyptian one does not have a vanishing point or any type of perspective. The differences and similarities seen throughout painting, sculpture and architecture show a connection and evolution of art with the changes of the movements and cultures. Art is the universal glue, it is the one thing every culture has in common. After taking this course, I have come to the conclusion that art is what a person, who has practiced and mastered, creates to serve a higher purpose than being pretty. All of the artwork I have discussed has had a purpose and meaning beyond its tangible appearance. The Egyptian scroll might not have been considered art during that time because it was used for magic. The temples of Erechtheion was used for religious ceremonies and the Venus de Milo was meant to honor Aphrodite, a Greek goddess. All traditional art must be mastered and then shown to reflect a society, not an individual.

The Divine Right of Kings free essay sample

The seventeenth Century Spanish notion of kingship which is reflected in the national drama of the Golden Age is in dissimilarity to the historical realism of the authority and prestige of medieval rulers. Lope de Vega invests even medieval rulers with the status and rights enjoyed by Hapsburg monarchs; he stated that because the king is the only authority to whom a private resident may appear for redress of the authoritarian overlord, so God is the only one who can judge or punish a king. The consequence is the appearance of medieval proceedings and personality taken out of their own political structure and understood in the light of the Golden Age principles and seventeenth century political theory. Moreover, medieval political speculation symbolizes a mixture of political morals inherited from the ancient world and a lot of customs and traditions of the barbarian people which directed to a close association with the medieval politics and divinity. We will write a custom essay sample on The Divine Right of Kings or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page According to St. Augustine, in order to keep the ancient view of the origin in human civilization and management as a divine solution for the fall of man, he visualized the rulers as an instrument of God. Therefore, an evil ruler might be given by him to bad people as a punishment in order to give out divine justice more efficiently. Also, the inherited right of the individual ruler was hence conceived to develop directly from God without an intervention of popular will. Base on St. Paul’s letter to the Romans, he says that civil government is of divine motivation and to oppose, it is to resist God. Consequently, there is a religious obligation by the Christian to obey civil authority; Pope Gregory VII therefore stated that good people will not resist a wicked ruler. As a result of this view, supporters quoted it later of the theory of the Divine Right of Kings which was very different from the medieval principle of the supremacy of the law. According to this theory, the institution of monarchy is of divine origin; hereditary right may not be questioned and resistance to the king is sinful; the king is accountable only to God. Moreover, the later view of the Divine Right of Kings accredited to the individual prince the authority which had in the past belonged to the monarchy as a whole. The nobleman Jacinto states openly the idea of the Divine Right of Kings by saying: â€Å"since the ruler is God’s representative on earth, the king commands the absolute obedience of his subjects. English divine-right theorists’ did not commonly support a theory of absolute monarchy that saw the king as somebody who made the laws binding each person in the kingdom but the monarch. On the other hand, the divine-right theorists in England could and regularly did argue the king could not make laws without the approval of the citizens, however if the monarch did so, he still could not be resisted. At the same time as the theories of royal absolutism include the divine-right concept, the theories of divine right do not essentially integrate the concept of royal absolutism. They both were given a new lease of life by the Reformation, but it was not at all times the case that they went hand in hand in the sixteenth and seventeenth centuries. Consequently, the divine-right theory was built up to disprove the resistance theorists; it was a theory of duty in which both the leader and subjects had obligations before God rather than a theory of sovereignty or unlimited royal authority. James I delivered an illustrious words to his Lords and Commons at Whitehall in 1609 and since then they have been the subjects of discussion: â€Å"The State of Monarchie is the supremest thing upon earth: For Kings are not onely Gods Lieutenants upon earth, and sit upon Gods throne, but even by God himself they are called Gods. He distinguished among the theoretical and real powers of a king; the difference was higher as part of the argument of a political discourse by one of his bishops. He also disputed that general statements of the divine right should not be interpreted as building claims about certain royal powers in any particular kingdom. James mentioned that even to discuss the authority of kings in the theoretical was incorrect; the counterpart to discuss what God could and could not do. According to John Neville Figgies’ study of the divine right of kings, he discarded the belief that the divine right of kings was a collection of merely absurd suggestions perversely preached by a servile church. Rather, he alleged the profound medieval roots of the theory, and saw how it was built up to handle with real political problems created as consequences of the Reformation. First of all, the divine right theory was important for its protection of the rights of monarchy against the political claims of the papacy; and then later, it was evenly useful against the similar claims of Presbyterians. But possibly the most important of the interpretative alleges made by Figgis was that the divine right of kings had a vital place in the development of Western political theory: it allowed the establishment of a right theory of power. Therefore, it was essential as a conversion stage among medieval and modern politics because it functioned as the popular type of illustration for the theory of sovereignty. Conversely, Conrad Russell disputes instead that divine right theory even the belief that kings derived their authority directly from God; it was completely compatible with the view that kings were also restricted by the law. In other words, he alerts the people against deducing too much from the unclear words of divine right theorists, except if they said clearly that kings could make, or ignore laws, at their satisfaction, people should not presume that this is what they meant because generally speaking, they did not say this. The divine right sermons were occasionally explicitly but most of the times implicitly, typically cautious not to ignore the constitutional susceptibilities of the English political elite. Moreover, there were two vital areas in which those constitutional sensibilities were most greatly implicated: the principal of taxation by permission and the difference among the claim upon the subjects’ obedience legally made by a divine right ruler, and the obligation of that ruler to rule properly through identified and stated laws. Therefore, it continues true that no divine right philosopher believed coercive sanction could be presented for this duty because that would have been irreconcilable with the denial of arguments for resistance. Furthermore, a related argument can be built with reference to the claims made by divine right theorists about the connection among the king and the law. The assertion that all law was the king’s law, and that it was him who made law, was in all-purpose conditions completely unexceptionable. A lot more fascinated, however, than these commonplaces were an extra area in which divine right theory appears to have had a tolerable place: ecclesiology. A lot of the majority discussed expressions of the divine right of kings were in reality apart in works dedicated to issues of Episcopal authority and church government. To end this discussion, it is essential to try to identify something of the regulations governing the uncontroversial use of the theory of the divine right of kings in early Stuart England, and its relationships with other forms of political discussion originated in the period. The divine right of kings was an uncontroversial theory, and was not seen as threatening to usual constitutional practice, provided that it was used within particular tacitly-recognized limits and restricted to a place on the border of civil politics. Therefore, the theory of the divine right had a variety of accepted uses; the first was to prove, as an end of divinity, the responsibility that subjects had to obey their rulers. The ideological position of the divine right of kings’ theory was to condemn bad behavior, or more mainly revolution, not to take away the king from all need to watch his own laws. One time that is established it turns into significant that divine right theorists almost all looked for vary of maintaining the kings’ obligation to rule legally, even whereas releasing him from other human authorities. Therefore, the divine right theorists were cautious to evade stepping across the line that separated the acceptable generalization from the unacceptably specific claim. A near assessment of most of the statements of the divine right of kings illustrates that they were in reality statements of a general duty to follow, or to make duty voluntarily, and avoided specific suggestion of what that might involve. There is also proof, as we have seen, that support of the divine right of kings did not prevent belief in the view that kings should govern through the common law. There was a speech presented by King James I of England on March 21, 1609, regarding the divine right of kings; His view that kings have the function of Gods on earth and how they are to be regulated by laws and a relationship with the people. This is what he said: â€Å"Kings are justly called Gods, for that they exercise a manner or resemblance of divine power upon earth. For if you will consider the attributes to God, you shall see how they agree in the person of a king. God hath power to create, or destroy, make or unmake at his pleasure, to give life or send death, to judge all, and to be neither judged nor accountable to none. To raise low things, and to make high things low at his pleasure, and to God are both soul and body due. And the like power have Kings: they make and unmake their subjects: they have power of rising, and casting down: of life and of death: judges over all their subjects, and in all causes, and yet accountable to none but God only. They have power to exalt low things, and abase high things, and make of their subjects like men at the chess. A pawn to take a bishop or a knight, and to cry up or down any of their subjects, as they do their money; And to the king is due both the affection of the soul, and the service of the body of his subjects. † â€Å"A king governing in a settled kingdom, leaves to be a king, and degenerates into a tyrant as soon as he leaves off to rule according to his laws. In which case the kings conscience may speak unto him, as the oor widow said to Philip of Macedon; either govern according to your law, Aut ne Rex sis. And though no Christian man ought to allow rebellion of people against their prince, yet doth God never leave kings unpunished when they transgress these limits; for in that same psalm where God saith to kings, Vos dii estis, he immediately thereafter concludes, but ye shall die like men. † â€Å"The higher we are placed, the greater shall our fall be. Ut casu s sic dolor: the taller the trees be, the more in danger of the wind; and the tempest beats forest upon the highest mountains. Therefore all kings that are not tyrants, or perjured, will be glad to bound themselves within the limits of their laws; and they that persuade them the contrary, are vipers, and pests, both against them and the commonwealth. For it is a great difference between a kings government in a settled state, and what kings in their original power might do in Individual vago. As for my part, I thank God; I have ever given good proof, that I never had intention to the contrary. And I am sure to go to my grave with that reputation and comfort, that never king was in all his time more careful to have his laws duly observed, and himself to govern thereafter, than I. † â€Å"I conclude then this point touching the power of kings with this axiom of divinity, that as to dispute what God may do, is blasphemy, but quid vult Deus, that divines may lawfully, and do ordinarily dispute and discuss; for to dispute A posse ad esse is both against logic and divinity: so is it sedition in subjects to dispute what a king may do in the height of his power. But just kings will ever be willing to declare what they will do, if they will not incur the curse of God. I will not be content that my power be disputed upon, but I shall ever be willing to make the reason appear of all my doings, and rule my actions according to my laws. † On the other hand, Hobbes, an English philosopher developed his own political viewpoint of the divine right of kings where he disputed from a mechanistic analysis that life is merely the movements of the organism and that man is by nature an egoistically individualistic animal at frequent war with all other men.