Perspectives Of Moral Development

Perspectives Of Moral Development Morality has different principal meanings. In its first, descriptive usage, morality means a code of conduct or belief which is held to be authoritative in matters of right and wrong. Morals are created and defined by society, philosophy, religion, and/or individual conscience. Morality is also synonymous with ethics. Ethics is the philosophical study of the moral domain. Ethics seeks to address questions such as how a moral outcome can be achieved in a specific situation, how moral values should be determined, and what morals people actually abide by. This paper and presentation will discuss morality as it relates to the learning and cognitive perspectives in psychology, with the primary goal of discovering which perspective is stronger and why. There are many different theories of moral development, all with their own strengths and weaknesses. Perspectives, such as the competing learning and cognitive perspectives in this paper, try to explain why morality exists amongst humans. In this paper, we will discuss several important learning and cognitive theories of moral development and their associated critiques. More specifically, from the learning perspective, we will discuss Banduras social learning theory of moral development, Kohlbergs stages of moral development and Gillians expanded research on Kohlbergs stages of moral development. In particular, the cognitive perspective also shows to be particularly convincing in presenting morality in its light. The cognitive perspective brings many things to the table, such as, how evolutionary adaptive selfishness and never feeling anonymous can create ethical behavior and morality. The cognitive perspective ventures to say morality is only understood when seen in collections of people seeking their own self interest. Included in this paper is a study that supports this selfish tendency of humans. Morality can also been seen as an interplay of emotions and cognition. Lastly, through the cognitive perspective, cause and effect and brain structures are used to help explain morality. Learning Perspectives Social Learning Perspective Social learning is the acquisition of new behavior from watching others demonstration actions (children see, children do) (Bandura, 1969). It is important to note that just because you learn an observable behavior from someone else does not mean that you fully imitate that behavior. When discussing morality, people may pick up only certain pieces from observing others moral action, emulating to achieve the same goal, not imitating the exact motor functions. This is prevalent when discussing how we develop our morality. Most moral development theories state that acquisition of morality often occurs during childhood, as explained later on. One of the most important theories of moral development is Banduras social learning theory of moral development. According to social learning, a childs acquisition of adult moral standards is a gradual process of imitating the observable values and behavior of others. In this theory, moral development is learned through modeling (Bandura, 1969). Bandura believed that direct reinforcement does not account for all learning and intrinsic reinforcement as a form of internal reward, such as pride, satisfaction, and sense of accomplishment (Wagoner). Modeling teaches new behaviors, influences the frequency of previously learned behaviors, encourages previously forbidden behaviors, and increases the frequency of similar behaviors (Bandura, 1969). In order for modeling to work accurately, a person must be paying attention to the observable behavior, retain knowledge of the behavior, be able to replicate it, and have motivation of intrinsic-positive reinforcement. Modeling can be seen in the variety of ways people acquire their personal moral behavior. Primary attainment of morality is derived from immediate family. As a child your parents teach you their perspective of right and wrong through both contingencies and observational learning. For example the parents donate their clothes to the Salvation Army as an act of good will; by the child observing this behavior, he learns to be charitable and donate his clothes as well. Religion also heavily influences moral development by teaching a child to believe and ask for help from a higher power or creator. If a child were to go to church every Sunday growing up they would learn to have similar morals as the congregation such as helping others, living for the higher power, and differentiating between good and evil. Another important influence on childrens moral development is their education. In school, if a child sees another child get in trouble for cheating, that child will view the punishment a nd choose not to pick up the unmoral behavior of the other student. Other moral inspirations can include, but are not limited to media, peers, mentors, and positive role models. Overall, this model is the most frequently used when discussing moral development, but no theory comes without critiques. Our evaluation of this theory leads us to believe that this theory does not take into account that everyone has different ideas of morality. Therefore, what may be seen as just in ones life may not be for another. Another issue is whether morality develops out of intention or behavior. For example, if a person knows that his married friends husband is cheating of her, and tells her with the good intention of helping their marriage and it actually causes a murder, even though the friends intention was moral, the end result is not. This theory does not account for such ambiguities. Kohlbergs Stages of Moral Development Another important theory is Kohlbergs stages of Moral development. He based his theory on research and interviews that he conducted with children at younger ages. Kohlbergs theory consisted of six stages, and he was not so interested in the yes or no answers he received, but more on the logic behind the response (Jorgenson, 2006). The six stages included obedience and punishment orientation, individualism and exchange, good interpersonal relationships, maintaining the social order, social contract and individual rights, and universal principles (Jorgenson, 2006). Along with these six stages were three levels: pre-conventional morality, conventional morality, and post-conventional morality. Through the stages and levels the children begin to see that there is not just one authority, and there are different sides to all situations (Jorgenson, 2006). They also emphasize on being a good person, obeying laws, and concentrate on values that will make for a good society. Pre-conventional le vel holds stages one and two, and is when the child focuses on external consequences of a certain action (Jorgenson, 2006). At the conventional level the person is concerned with right or wrong and obeys laws rules and societys norms without consequences, and contains stages three and four (Jorgenson, 2006). Last the post-conventional level which composes stages five and six allows the person to realize to live by their own principles and definition of right and wrong (Jorgenson, 2006). Is it right or wrong to take something that is desperately needed if you have been turned down to receiving it? In one of Kohlbergs examples a women has a deadly disease and needs some rare medicine that the town druggist makes and sells for way too much. The husband of the women gathers some money, but not enough and asks the druggist for to give him the drug for what money he does have. The druggist of course says no, and later that night the husband breaks into the store and takes the medicine, so his wife does not have to suffer (Jorgenson, 2006). There are many different answers to this question, but your morals would be justified with your response. As any other theory Kohlbergs had critiques as well. The major dilemma with this particular theory is that some psychologists found it sexist. The six stages were more directed towards men than women (Jorgenson, 2006). Another problem with Kohlbergs theory is that is limited to morals and excludes moral values such as caring, and that there is an overlap between some of the stages. Critics also state that Kohlberg overemphasizes justice when making a moral decision. One last critique that seems to be an issue is the difference in knowing what we need to do and actually doing it. Gilligans Perspective of Moral Development Expanding on Kohlbergs theory, Carol Gilligan complained against male-centered psychology including Kohlbergs theory of moral development. Gilligan proposed stages of moral development for women. Her theory is very similar to Kohlbergs stages in that there is a preconvention, conventional, and post conventional stage, but what she discovered through her years of work with women is that when women make monumental moral decisions they are more concerned with caring than the rules of the game (Jorgenson, 2006). For Gilligan, the transitions between the stages are fueled by changes in the sense of self rather than in changes in cognitive capability (Jorgenson, 2006). With that in mind, Gilligan explained that the goal of the first stage is individual survival, transitioning from selfishness to responsibility for others. The second stages goal is to learn that self-sacrifice is goodness and a person transition is from goodness into truth that you are a person. Followed by the third, post conventional stage, where the goal is learning the principle of non-violence. (Jorgenson, 2006) Cognitive Perspectives Adaptation From the cognitive perspective, one way of explaining morality is by using evolution. From this viewpoint it is argued that more altruistic behavior was (in our ancestry) more beneficial than selfish behavior, which increased fitness for the non-selfish competing homo-sapiens. This would indeed allow more success than selfish behavior (Gintis, Henrich, Bowles, Boyd, Fehr, 2008). When it comes to surviving, it is of course easier to work as a group. This goes along well with the discussion that took place in Intro to Cognition class about whether or not there is truly a genuine altruistic act. In this particular case, the homo-sapiens that are less selfish are more altruistic, however, they are acting in their best interest. So it really depends on how one defines altruism. If altruism is defined by a person receiving zero benefit from a selfless act, then defending true altruism is quite difficult. It could be argued that a seemingly selfless act always provides a reward to an organ ism, whether it is internal or external. If the reward is not material, then it could be in the form of, for lack of better terms, a warm cozy feeling. Anonymity Discounting morality as an adaptation, Price explains being charitable to strangers as a carry over from our Pleistocene ancestors. In the past we encountered few strangers and our Pleistocene brains confused strangers with acquaintances and even kin. Furthermore, Price believes we act ethically under anonymous conditions, because anonymity was rare in our hunter-gatherer times. With anonymity being so rare, our stone-age brains never really act as if we are not being closely watched and socially evaluated (as cited in Gintis, Henrich, Bowles, Boyd, Fehr, 2008). It seems that we always think we are on stage even though we are not. Group survival One may argue that genuine altruism exists, but consider that an altruistic act, which may be costly to an individual may benefit the survival of a group (Gintis, Henrich, Bowles, Boyd, Fehr, 2008). Benefiting the group also benefits the individual that acted altruistically. So is this true altruism? Could our morality be based off of cognitive processes that are just a long run of our own self interest (Dawkins, 1989)? This further highlights the evolutionary advantages of morality. Taking the perspective that humans are purely survival machines, it is clear that ones self-interest is best preserved when being a team player. As R.D. Alexander put it in The Biology of Moral Systems, ethics, morality, human conduct, and the human psyche are to be understood only if societies are seen as collections of individuals seeking their own self-interest (as cited in, Gintis, Henrich, Bowles, Boyd, Fehr, 2008). Saving yourself vs. others To further show the evolutionary ingrained self-interest to act morally, a study by Moore, Clark, and Kane (2008), accurately predicted that killing to save oneself and other people would be more acceptable than killing to save only other people. When the situation called for inflicting harm to save only others, the harm was considered especially inappropriate. However, when the situation called for saving themselves and others, the harm was particularly appropriate. Factors such as personal or impersonal nature of inflicted harm, the benefit to the agent, the inevitability of victims deaths, and individual differences in Working-Memory-Capacity were all factors taken into account with this study. Emotion and Cognition Both emotion and cognition are at play with moral judgment, but it is still unclear as to how they interact. One view suggests that even though emotion and cognition operate together, they are dependent on largely separable neural systems. This is best seen when looking at difficult moral decisions associated with response conflict, leading to a competition between the limbic (emotional) and cognitive brain regions. In this scenario, automatic emotional responses must be suppressed by rational (cognitive) top-down processes so that better decisions can be made (Moll, de Oliveira-Souza, Zahn, 2008). Cause and Effect A way to look at the cognitive perspective of morality is based off of influence and consequence. People tend to make decisions based on the nature of the effect their actions will have on them. Moral judgment is said to be a cognitive process which is developed naturally. Cognitive scientists believe that the mind functions by means of heuristics-fast and frugal procedures for forming beliefs, reaching decisions, and performing actions (W. Armstrong, 14). Piaget states that morality is acquired through construction-actively thinking about multiple aspects of situations in which social conflicts arise and deriving new moral understandings. According to Lawrence Kohlberg, a strong follower of Piaget, the center of moral choice and feelings are based on the outcome of personal well being (Garcia, Solis p. 349). Kohlberg lays out six stages of moral development. In his book, Theories of Development, W.C. Crain summarizes Kohlbergs stages well. Collectively, in the six stages, a child co nceives right and wrong according to his authorities, then notices differentiating sides to issues and decides to pursue his own interest. As the child develops, he begins to absorb the societys values and expectations, and finally decides to adhere to the morals he thinks are accurate. This coincides with the beliefs that morality is both a learned and mental process. Brain Structures Morality is also said to be connected with brain structures and chemical reactions within the brain. These findings are mainly the result of the analysis and study of patients with changes in their social and moral behavior as a consequence of acquired brain injuries, as well as the study of normal and pathologic behaviors with structural and functional neuroimaging (Garcia, Solis p. 352). Lets go to the case of Phineas Gage. Gage was a railroad worker who had an accident on the job resulting in a rod piercing his brain and destroying his frontal lobes. Prior to his accident, Gage was well balanced, intelligent, and respectful. Afterwards, his friends described him as fitful, irreverent, and grossly profane, showing little deference for his fellows (Macmillan). The frontal lobe is believed to be the motor house for morality and cognition. According to researchers, any dysfunction in the frontal lobes of the brain shows a disassociation between social cognition and moral knowledge. Th e person no longer understands what morals are and how they affect his behavior. Research done by scientists at Harvard, Caltech, and the University of California concluded that there is a direct link between the neuro-anatomy of emotion and moral judgment. According to F. A. Von Hayek, humans do not directly perceive and respond. Instead, human perceptions, thoughts and actions are the result of internal transformations and computations that follow from processes repeatedly carried out by our minds (E. Gick). This belief associates with the dual process theory of moral judgment. Hayek supposes that we as individuals live in two worlds, a substantial one and phenomenal one. In our bodies, our minds are always processing new information. Our neurotransmitters, when excited by a stimuli, will send messages to our brain, which will in turn elicit a certain response. At times, a person can react one way when enticed by a stimulus, and a completely different way when enticed by that same stimuli in a different environment. Conclusion Both the learning and cognitive perspectives bring great arguments to the table; however, our group believes that the cognitive perspective wins out with more supporting scientific evidence. There is an obvious interplay between both perspectives. You must have a predisposing for moral development but you also must have an aspect of social learning involved. We have reasoned that people act morally by socially learning from their family, peers and other environmental factors, nevertheless, morality is ingrained in our brain. There are no morals without a place to put them. With that in mind, organisms have evolved into moral beings because it is beneficial to the person; making altruistic acts nonexistent. Another reason we believe the cognitive perspective to be stronger is because of the anatomy of the brain. Damage to the frontal lobes will change cognition, specifically moral cognition. Also, in general moral development is a cognitive process, led by the idea of heuristics. The social learning theory may explain morality in one aspect, but the organism still has to choose what they think (cognition) is moral behavior. Therefore, choosing the learning perspective as the strongest argument would be understandable and debatable, but without the cognitive backbone, morality would not exist.

The Last Holy Book

Quran is the last Holy book of Allah revealed upon His last Prophet Muhammad (PBUH). Surah Al-Fatiha means â€Å"The Opening† as it is the first chapter of Holy Quran. It contains seven verses which are a prayer for the guidance, lordship and mercy of Allah. The meaning of the entire Quran is summarized in this Surah. It has its different names indicating it as a special blessing of Allah. Surah Al-Fatiha is one those chapters of Quran which holds great importance as Allah (SWT) said in the words given below:†And, Indeed, We have bestowed upon thee seven of the often repeated (verses), and this sublime Quran.†Surah Al-Fatiha is very important as one has to start with it when he begins his prayer. Reciting Surah Al-Fatiha five times a day shows the nature of its greatness as a chapter as well as a Dua so that we can be benefitted. In any situation a person may be, be it a difficulty, an illness or a state of suffering or any other problems a person may face in his life Surah al-Fatiha is the cure of all the sufferings. This Surah is a prayer to your Lord for seeking guidance and mercy so that He showers His blessings upon us.Virtues of Surah Al-FatihaThere are many virtues of Surah Al-Fatiha. Starting with the first virtue, it is the greatest chapter in the Quran. It mainly covers the topics discussed in Quran. Another virtue is that as it is recited five times a day during prayers so it is a pillar of prayer. Prophet Muhammad (PBUH) said:†Whoever does not recite Surah Al-Fatiha in his prayer, his prayer is invalid.†This Surah is contains the cure for the diseases as a companion once recited Surah Al-Fatiha to a person who got bit by a Scorpio and he was cured. It is not just a cure for diseases but it is also a cure for the heart from the evil. It is a light to direct us towards the righteous path. As it has so many virtues it is known as the Mother of Quran.b)Tafseer of Surah Al-Fatiha1. In the name of Allah, the Beneficent, and the Most Merciful†In the name of Allah, the Beneficent, and the Most Merciful† is the first ayah of this Surah. This is also known as Bismillah which is good to recite before doing anything so that we are showered with the blessings of Allah Almighty.The letter BaaThe letter Baa can have three different meanings. First is with/ in the name of Allah. The second is seeking help of the name of Allah and the last seeking blessings with the name of Allah.Al-Rehman and Al-Raheem Al-Rehman and Al-Raheem are the names of Allah which mean mercy. They are derived from the words raa, haa, meem and their meaning is mercy. Whether someone is a Muslim or a non-Muslim, good or bad he is always bestowed with Allah's mercy. Not only humans but animals and every creature in this universe have His mercy. â€Å"My mercy encompasses all.†The difference between both of them is that Al-Rehman shows the vastness of mercy of Allah and Al-Rehman refers to the Allah's (SWT) mercy which is specific for the believers. 2. All praise to Allah, the Lord of all the worlds All praise to Allah, the Lord of all the worlds is the second ayah.Many scholars consider that there is not any difference between hamd and shukar. Hamd means praise which is done in love for someone but shukr is different. Shukr is thanking someone in return of something. The meaning of Rabb The word Rabb usually refers to Lord but it also means sustainer, master, nourisher and cherisher. Rabb usually shows the mastery and someone who has control over everything. The meaning of Aalameen The Arabic word Aalameen comes from the root word ‘Ayn-Lam-mim' which means to know, be aware, knowledge, science or by means of which something can be known. It comes from the word Alam and carries the significance of the meaning world or universe. 3.The Beneficent, the Most MercifulThis is the third ayah of Surah Al-Fatiha. The meaning of these words are already given before but the reason to repeat it again is that Allah (SWT) is giving emphasis on the fact that He is the only Lord who is forgiving and merciful. 4. The Only Owner of the Day of the RecompenseThe fourth ayah is: â€Å"The Only Owner of the Day of the Recompense†. God is the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgment following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgment no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him. 5. You (alone) we worship and you (alone) we ask for help The fifth ayah is: You (alone) we worship and you (alone) we ask for help. In this ayah it is being addressed that we worship Allah. The concept of worship is often misunderstood by people that it is only about prayers, fasting, and charity etc. Basically worship is everything one says or does for the pleasure of Allah. In other words worship is to obey. The ayah affirms the Lordship of Allah and affirms that worship is due to Him.6. Guide us on the straight pathThe sixth ayah is: Guide us on the straight path. This ayah is a Dua which make to Allah asking Him to guide us on the straight path. We humans get so much involved in the daily affairs of our life and living with different people who may get us involved in bad deeds. Thus we ask for guidance from Allah so that He helps us stay away from the bad deeds and we follow the right path, the one He wants us to follow which is Siraat-e-Mustaqeem. Siraat means path which should reach its goal and should be the shortest route to get there. Mustaqeem means straight, correct etc. thus Siraat-e-Mustaqeem is the straight path or in other words the right path. 7. The path of those you have blessed, not of those with anger on them, nor of those who are astrayAllah (SWT) has explained the above ayah in another ayah:†Whosoever obeys Allah and the Messenger, they are with those whom Allah has favored, and the Prophets, the sincere, the martyrs and the righteous, and these are the best company. † The people who have who have anger on them and who are astray are like Jews and Christians and are not favored and blessed by Allah the way the righteous people are. c)Impact of Surah Al-Fatiha on the life of a Muslim as servant of AllahSurah A-Fatiha has a great impact on the hearts of a Muslim as we recite it five times a day in our Namaz or Salah. And to start our Duas we need to recite it first. This is because of the nature of its greatness as a Dua and as a chapter of Holy Quran. Whenever a person is suffering from any difficulty or problem he needs to recite Surah Al-Fatiha. This Surah contains guidance and cure. Whoever reads Surah Al-Fatiha with belief he will definitely find guidance. Surah al-Fatiha is a cure for physical and also spiritual ailments. Without this Surah, even the daily prayers are incomplete. It is indeed a great treasure that has been given to us by Allah (SWT) through the Holy Prophet (PBUH). As a servant of Allah this Surah guides us towards the right path and good deeds. It creates a sense of gratitude among us as we realize that the hardships were actually the tests which were supposed to bring us closer to Allah (SWT). This makes us praise and thank Allah for all his blessings. This Surah makes us realize that as a servant we have to worship Allah only and ask Him for help so that he guides us on the right path and we are blessed by Him on the Day of Judgment.

Outline for an Informal Report Essay

This report is designed to study and critically analyze the economic and management problems being currently encountered by the Roanoke Branch of Phoenix Advertising particularly in their employee management approach and the relationship between the management and the subordinate employees. Classification / Division I. Background information about the agency is as follows: The agency being targeted by this report is the Roanoke Branch of Phoenix Advertising located in Charlotte, NC that serves banks, insurance companies and retail chains advertising needs, currently headed by Gregory S. Forest as the company president and locally handled by Frankie Evans as the Vice-President for Human Resource Management, which is presently besieged by turmoil in their employee management. II. Information regarding the report investigation. Determining and critical analyzing the condition of the targeted work branch requires personal investigation approaches. Thus, this researcher has interviewed several employees of the said work branch to determine their opinion and views regarding the work condition and environment in the targeted structure. In addition, this researcher has also reviewed and analyzed several work documents and manuals pertaining to employee management approach of the company.    III. Results of the investigations. Thus, the said investigation has determined that the Roanoke Branch of Phoenix Advertising is currently experiencing several employee management and employee relations problems, which are significantly affecting the production and quality of service of the said office. Among its problems is the significant decrease in the morale of the employee particularly in their dedication for their work, quality of work environment and the dissatisfaction with the services and performance of their superiors. This in turn has caused higher stress level for the employees thus, further aggravating their discontentment with their work conditions. In addition, this problem has also affected the production rate of the said branch as the rate of absenteeism and turnovers have increased to a detrimental level. Other contributory factor to the discontented wok nature of the employees are the lack of communication between the body of employee and the management, increased in the work load for each employee, and the   increasing unpaid overtime dues to the employees. IV. Recommendations To address the investigated employee management and relation in the employee’s body of the Roanoke Branch of the Phoenix Advertising, this researcher recommends the following approaches. A. Revising the hiring and recruitment procedures particularly drawing out a clearer and more comprehensive work contract that elaborates the rights and privileges of the employees to encourage more applicants thus enabling the administration to expand the workforce pool in the Roanoke Branch. B. Establish experimental work system to determine the most convenient for the employees and the most effective for the company’s production cycle. Included in this concept are the aspects of employee scheduling employing a fixed but semi-rotational work schedule for each employee and shortening the work period through extending or establishing employee vacations and day offs. C. Reducing the workload of the employees through hiring in part-time personnel especially during work peak seasons to accommodate the increasing workload and increase the work capacity of the Roanoke branch. D. Formulating grievance and dispute procedures to expand the communication aspect between the management and employees wherein employees’ views and opinions can be expressed and will be duly addressed and incorporated in the development plans of the Roanoke branch. With this implemented, the work environment and condition of the employees can be improved in accordance to their preferences thus promoting in turn their dedication and willingness to do their job tasks and their personal safety while in working condition. E. Establishing a management development training program where the leadership and interpersonal skills of the branch’s leaders and managers can be develop thus enabling them to better relate and understand their subordinate employees. F. Establishing employee incentives approach as the management’s tool for motivation for their employees and their rewards for the hard work and services done by their employees. These incentives can manifest through different forms such as awards like employee of the month, compensation time, extra bonuses, and profit share, which are all constituted in monetary and honorable recognition forms.

The Holocaust A War Hero After World War I - 1940 Words

American River College The Holocaust Ferris Spears World History Yousef Batarseh 3 December 2015 The point of where this all began was when Adolf Hitler came to became known as a war hero after World War I, and soon after gaining enough power to become chancellor of Europe in January of 1933. In March of 1933 one of the world s greatest and worst tragedies in history began. This tragedy was the holocaust where the Jews were persecuted, and killed all because of the man named Adolf Hitler. He used his power and influence on others to make it seem like the Jewish people were behind everything that had happened to them. There were many things that they did to the Jews that were inhuman and evil to the very core. One thing they†¦show more content†¦In 1919 he had become the leader of that party and tried to overthrow the government that was in place at the time. This treason was the reason he had landed in prison for many years, in which time he created his autobiography which was called (My Struggle). He was released in 1924 and was starting to regain his popularity in Ger many going after the treaty of Versailles and he also had started to promote the anti-communism with Nazi propaganda. As time had passed Hitler had started to become more and more popular with the people which intern helped his influence in the government grow and allowed him to give that extra push on being able to demolish communism. This also had given him and his party that he created the chance to become more powerful and greater political pull. This is the reason why they many propaganda against their opposing political parties who they had referred to as â€Å"the weak Weimar government and the Jews whom the Nazis blamed for Germany s ills.† From this phrase you can tell how they think that anyone that does not flow their politics is no better than the Jews; who they think of as inferior, and see them as the problem to all the wrongs that happen to Germany. This is when the Nazi started using propaganda as an assault against the Jews. The most major propaganda tool tha t they used was the â€Å"weekly Nazi newspaper Der Stà ¼rmer (The Attacker)† Every week the