By Stephen J. Faessel
After the advancements that the area warfare II period delivered to the small agricultural group of Anaheim, the most important transformation arrived in 1955. Anaheim replaced without end from a sleepy and proud little city into the guts for leisure and tourism in Southern California with the coming of Disneyland. different nationwide and local companies and franchises arrived in and round this Orange County anchor city--including the California Angels baseball membership, the Anaheim conference heart, and such aerospace giants as Boeing and Rockwell International--and Anaheim grew exponentially.
This selection of greater than 2 hundred classic and modern pictures depict the result of Anaheim's far-sighted elected and company leaders, who nurtured town from its agrarian roots and made it into one of many nation's quickest starting to be towns within the Sixties.
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Additional resources for Anaheim 1940-2007 (Images of America)
Nussbaum articulates what she calls an “adequate normative view” and uses this thin conception of morality to assess the moral import of the emotions. Linda Radzik adopts a similar methodology in Making Amends: Atonement in Morality, Law, and Politics (New York: Oxford University Press, 2009). 23 HARD FEELINGS the significance of our relationships with others. On a minimally acceptable morality, we have good reasons to hold at least some persons responsible for their actions and attitudes, and forgiveness is considered an important achievement.
I take the term “personal baseline” from Ben-Ze’ev: “The personal baseline, which actually expresses our values and attitudes, depends on many biological, social, personal, and contextual features; it is not a rigid entity, but a flexible framework enabling us to match it with our experiences. Such flexibility, however, is limited since our ability to change our values and attitudes is limited. ” Aaron Ben-Ze’ev, The Subtlety of Emotions (Cambridge, MA: MIT Press, 2001), 19. 39 HARD FEELINGS traits, qualities, and circumstances.
The mark of a shame culture is, according to Ruth Benedict, the role that external sanctions play in regulating behavior: “True shame cultures rely on external sanctions for good behavior, not, as true guilt cultures do, on an internalized conviction of sin. Shame is a reaction to other people’s criticism. A man is shamed either by being openly ridiculed and rejected or by fantasying to himself that he has been made ridiculous. In either case it is a potent sanction. But it requires an audience or at least a man’s fantasy of an audience.