Annotated Bibliography Example | Topics and Well Written Essays - 250 words - 6

Annotated Bibliography Example To this end, the author contends that legal sanctions that have been described have not been deterent enough to wage offenders from it. Unlike Rooy (2004) who sees civil liability as the best offence to dishonor of checks, Muntingh prefers a criminal liability. Rooy (2004) has been a practicing international banker for several years. He also doubles as a criminologist. In writing this article therefore, he reviewed some of the international approaches that have been put in place to reduce various crimes associated with financial fraud. In the opinion of the author, a major breakthrough came for international trade when documentary credits were introduced. Unlike Muntingh (2007), Rooy sees the civil liability that has been associated with various forms of trade frauds including the dishonor of checks as highly suitable for the prescribed offences. The author has been a practicing security expert for several years and have had several approved articles published in international journals including the present one. In the current article, the author embraces the documentary credit as a breakthrough for ensuring security with international payment. The reason is that it limits the rate at which traders would have to carry physical cash in the transaction of trade. But in order that the advantages of documentary credit be enjoyed to the maximum, the author, unlike Rooy (2004) assets that there should be the introduction of criminal liabilities all across regions that see checks as Bills of Exchange. Muntingh, J. A. (2007). The Fraud Exception in the Context of Documentary Credits: A Comparative Study of the Remedies in Various Jurisdictions. LL.M dissertation, Journal de Stellenbosch University, ProQuest, 4 (3), 43 -

Assessing Socio Cultural Aspects Of Tourism In Thailand Tourism Essay

Assessing Socio Cultural Aspects Of Tourism In Thailand Tourism Essay Thailand has a big variety of cultures, traditions and natural resources, which makes it very attractive tourist destinations. The culture of Thailand incorporates a great deal of influence from China, Cambodia and India. Thailands national religion Theravada Buddhism is central to modern Thai characteristics and faith. More than a few different ethnic groups from Malaysia, Burma etc populate Thailand and have mediated change between their traditional local culture, national Thai and global cultural influences. In addition, tourism development creates socio-cultural impacts in Thailand both positive and negative. The term socio-cultural impacts refer to associated changes to residents daily life, their values, way of life, artistic and intellectual products, architecture of people and customs. The social and cultural ramifications of tourism necessitate careful consideration because impacts can either become assets or detriments to the Thailand community. The use of culture as a tourist attraction increases support for the traditional Thailand cultures and displays of ethnic identity. It increases also the revitalization of traditional language, arts and festivals. The use of culture to attract tourists increases also conservation of the cultural heritage of Thailand which could otherwise be lost. In addition, it helps the development and maintenance of the theatres, museums and any other cultural facilities. When residents observe tourists appreciating their culture, then a sense of renews and reinforces coming up to them. The direct contact between residents and tourists can lead on a breakdown of negative stereotypes and increase social opportunities. Moreover, gives an opportunity for cross- cultural exchange between the residents and the tourists who learn about one anothers culture. This direct contact with foreign people offers to residents the opportunity to meet people, learn about the world and expose themselves to new perspectives. This experience of different cultures broadens horizons and increases the appreciation of different ways of living. Tourism creates changes in economic structure and jobs resulting in changes in social rules. It generates new social and economic opportunities to locals resulting in decrease of social inequity. Furthermore, improves the living standards of residents. It gives to the community money for improvement facilities and services. The development of tourist facilities like hotels, restaurants etc increased recreational opportunities. Generally, tourism improves the quality of life in an area by increasing the number of attractions, services and recreation opportunities. Despite its positive effects Tourism has and negative consequences for the socio-cultural life of Thailand. Tourism generally can cause change or totally loss of local identity and values of the host country. This can be made by: a) Commodification. The increased number of tourists who visit Thailand can turn their cultures into commodities when traditional ethnic rites, religious rituals and festivals are reduced and sanitized in order to meet tourists expectations. Once Thailand is sold as a tourist destination, a tourism product, the supply of arts, souvenirs, entertainment to tourists is a necessity, and vital changes in residents values may occur. Finally, people will not more respect the sacred sites and objects as they are perceive them as goods to trade. b)Standardization. Thailand may risk standardization while trying to satisfy tourists demand for familiarity, concerning the facilities of the destination. Landscape, hotels and all the accommodation facilities, food and drinks, must meet the tourists need for the new. At the same time they must not be too new because most tourists are looking for more familiar things. They actually are looking for recognizable facilities in the new environment. Even in Thailand people looking hotel chains to be accommodated and famous restaurants for their food. c) Loss of authenticity and staged authenticity. By adapting cultural expressions to the tastes of tourists or even performing shows as if they were real life constitutes staged authenticity. The fact that tourists desire a glimpse of Thailands atmosphere, taste and a glance of their life, without knowledge, staging must be expected. d) Adaptation to tourist demands. Tourists that visit Thailand they want to buy souvenirs, arts and any cultural manifestations but in the most cases craftsmen are changing the design of them in order to bring them more in line with the customers tastes. Moreover, the interest shown by tourists, contributes to the self-worth of the artists and helps conserve a cultural tradition. Cultural erosion may occur because of the commodification of cultural goods. Culture clashes can take place in Thailand because of the diversity of tourists with different cultures, religion, languages, values and levels of propensity. That can leads on an overexploitation of the social carrying capacity and cultural carrying capacity that are the limits of acceptable change in the culture and social life of the host community. The attitude of Thailand residents towards tourism development may unfold through apathy, irritation and potentially antagonism, instead of welcome, when anti-tourist attitudes begin growing among local people. Cultural clashes may further arise through: Economic inequality. Many tourists that visit Thailand come from societies with different lifestyle than the local people. Being on holidays they seeking pleasure, they spend a lot of money and they treat in a ways that even they would not accept at home. The local people as they also need pleasure in their life they may develop a sort of copying of this behaviour. Irritation due to tourist behaviour. Sometimes people visiting Thailand failed to respect their customs and their moral values, out of ignorance or careless and local people feel irritated with this attitude. Job level friction. A huge number of hotel chains and restaurants in Thailand employee foreign people, with more professional skills and training than locals have, in the higher level jobs. This cause friction and locals usually feel irritated and the gap between the cultures increases. Ethical issues Crime generation- The growth of tourism in Thailand increases the crime rates, like in any other county with a mass tourism. Tourists usually carry on them cameras, jewellery and a big amount of money that make them attractive to the thieves. Thailand has the highest death rate of any nation for Britons on holiday, some 224 Britons died in Thailand between April 2005 and March 2006. Child labour- Young children are employed in jobs in the tourism sector with low pay. The most jobs in this sector have working conditions like long hours, unstable employment, little training and poor chances for qualification. Prostitution and sex tourism. Generally, the sexual exploitation of children is a worldwide phenomenon but in Asia is more prevalent than elsewhere. The exact number of child-prostitutes in Thailand is not known, but Thailands Research Institute reports that children in prostitution make up 40% of prostitutes in Thailand. It is a major destination for tourists from the Western World who travel to this country to have sex with prostitutes. The huge economic disparities between Thai locals and the Western tourists contribute to the proliferation of sex tourism to Thailand. Children are exploited in sex establishments and are also approached directly in the street by tourists seeking sexual contact. Thailand is also a top destination for victims of human trafficking and a major source of trafficked persons.

In the Eyes of Our Youth :: essays research papers

In an empty parking lot, night streetlights shining in the back ground. She looks simple, like you’re next door neighbor. Wearing jeans low on the waist, with a small tank top, showing her midriff. A young woman, about 20 with her arms crossed, and a look on her face that says she’s tough, she can take it. Her looks are appealing to the casual observer; She seems to be waiting for something, or someone, as she slightly leans on the back of the only car in the lot. â€Å"Dangerously Low, LEVI’S low-rise jeans,† says the ad, there are many things odd about it. In many ways this add sticks out from the rest, most commonly ads contain perfect looking girls with their makeup done, and hair, in model perfection. But her look is simple and everyday, she would not stick out in a crowd. There are mixed messages in the ad, some are more obvious then others. Its an ad based on common ground, the obvious message, is that any girl can wear Levi's. But why stick her in an empty parking lot, at night with streetlights shining in the distance, mostly likely because that's what young people do when their bored hang around parking lots. This ad is aimed at young girls, not any specific age really but mostly geared towards 14 year olds and up. But why say dangerously low, in a way its telling us if you want to be dangerous, wear low-rise jeans and you too will look like her. Sexy and vulnerable. A young women alone at night, makes her more dangerous, and â€Å"cool†. Especially in a parking lot, which can be one of the scariest places for women, alone at night. They chose her look to be simple, she doesn’t intimidate you, and she’s not based on perfection. Just an ordinary night out on the town, it’s the kind of shot that doesn’t look professional, but more random. You could just imagine having seen a girl like that in any parking lot in America. Even her jewelry is common, in fact you barely notice the jeans, until your reminded it’s a Levi’s ad. Her arms crossed betrays her tough look, basically any girl alone in a parking lot at night is vulnerable. The very fact that young people consider, just being out driving to be fun, its assumed by the advertisers that every girl at least in some point in there lives has been out cruising. In the Eyes of Our Youth :: essays research papers In an empty parking lot, night streetlights shining in the back ground. She looks simple, like you’re next door neighbor. Wearing jeans low on the waist, with a small tank top, showing her midriff. A young woman, about 20 with her arms crossed, and a look on her face that says she’s tough, she can take it. Her looks are appealing to the casual observer; She seems to be waiting for something, or someone, as she slightly leans on the back of the only car in the lot. â€Å"Dangerously Low, LEVI’S low-rise jeans,† says the ad, there are many things odd about it. In many ways this add sticks out from the rest, most commonly ads contain perfect looking girls with their makeup done, and hair, in model perfection. But her look is simple and everyday, she would not stick out in a crowd. There are mixed messages in the ad, some are more obvious then others. Its an ad based on common ground, the obvious message, is that any girl can wear Levi's. But why stick her in an empty parking lot, at night with streetlights shining in the distance, mostly likely because that's what young people do when their bored hang around parking lots. This ad is aimed at young girls, not any specific age really but mostly geared towards 14 year olds and up. But why say dangerously low, in a way its telling us if you want to be dangerous, wear low-rise jeans and you too will look like her. Sexy and vulnerable. A young women alone at night, makes her more dangerous, and â€Å"cool†. Especially in a parking lot, which can be one of the scariest places for women, alone at night. They chose her look to be simple, she doesn’t intimidate you, and she’s not based on perfection. Just an ordinary night out on the town, it’s the kind of shot that doesn’t look professional, but more random. You could just imagine having seen a girl like that in any parking lot in America. Even her jewelry is common, in fact you barely notice the jeans, until your reminded it’s a Levi’s ad. Her arms crossed betrays her tough look, basically any girl alone in a parking lot at night is vulnerable. The very fact that young people consider, just being out driving to be fun, its assumed by the advertisers that every girl at least in some point in there lives has been out cruising.

My Lord the Baby – a Story by Rabindra Nath Tagore on the Case of Rai Charann

I Raicharan was twelve years old when he came as a servant to his master's house. He belonged to the same caste as his master, and was given his master's little son to nurse. As time went on the boy left Raicharan's arms to go to school. From school he went on to college, and after college he entered the judicial service. Always, until he married, Raicharan was his sole attendant. But, when a mistress came into the house, Raicharan found two masters instead of one. All his former influence passed to the new mistress. This was compensated for by a fresh arrival. Anukul had a son born to him, and Raicharan by his unsparing attentions soon got a complete hold over the child. He used to toss him up in his arms, call to him in absurd baby language, put his face close to the baby's and draw it away again with a grin. Presently the child was able to crawl and cross the doorway. When Raicharan went to catch him, he would scream with mischievous laughter and make for safety. Raicharan was amazed at the profound skill and exact judgment the baby showed when pursued. He would say to his mistress with a look of awe and mystery: â€Å"Your son will be a judge some day. † New wonders came in their turn. When the baby began to toddle, that was to Raicharan an epoch in human history. When he called his father Ba-ba and his mother Ma-ma and Raicharan Chan-na, then Raicharan's ecstasy knew no bounds. He went out to tell the news to all the world. After a while Raicharan was asked to show his ingenuity in other ways. He had, for instance, to play the part of a horse, holding the reins between his teeth and prancing with his feet. He had also to wrestle with his little charge, and if he could not, by a wrestler's trick, fall on his back defeated at the end, a great outcry was certain. About this time Anukul was transferred to a district on the banks of the Padma. On his way through Calcutta he bought his son a little go-cart. He bought him also a yellow satin waistcoat, a gold-laced cap, and some gold bracelets and anklets. Raicharan was wont to take these out, and put them on his little charge with ceremonial pride, whenever they went for a walk. Then came the rainy season, and day after day the rain poured down in torrents. The hungry river, like an enormous serpent, swallowed down terraces, villages, cornfields, and covered with its flood the tall grasses and wild casuarinas on the sand-banks. From time to time there was a deep thud, as the river-banks crumbled. The unceasing roar of the rain current could be beard from far away. Masses of foam, carried swiftly past, proved to the eye the swiftness of the stream. One afternoon the rain cleared. It was cloudy, but cool and bright. Raicharan's little despot did not want to stay in on such a fine afternoon. His lordship climbed into the go-cart. Raicharan, between the shafts, dragged him slowly along till he reached the rice-fields on the banks of the river. There was no one in the fields, and no boat on the stream. Across the water, on the farther side, the clouds were rifted in the west. The silent ceremonial of the setting sun was revealed in all its glowing splendour. In the midst of that stillness the child, all of a sudden, pointed with his finger in front of him and cried: â€Å"Chan-nal Pitty fow. † Close by on a mud-flat stood a large Kadamba tree in full flower. My lord, the baby, looked at it with greedy eyes, and Raicharan knew his meaning. Only a short time before he had made, out of these very flower balls, a small go-cart; and the child had been so entirely happy dragging it about with a string, that for the whole day Raicharan was not made to put on the reins at all. He was promoted from a horse into a groom. But Raicharan had no wish that evening to go splashing knee-deep through the mud to reach the flowers. So he quickly pointed his finger in the opposite direction, calling out: â€Å"Oh, look, baby, look! Look at the bird. † And with all sorts of curious noises he pushed the go-cart rapidly away from the tree. But a child, destined to be a judge, cannot be put off so easily. And besides, there was at the time nothing to attract his eyes. And you cannot keep up for ever the pretence of an imaginary bird. The little Master's mind was made up, and Raicharan was at his wits' end. â€Å"Very well, baby,† he said at last, â€Å"you sit still in the cart, and I'll go and get you the pretty flower. Only mind you don't go near the water. † As he said this, he made his legs bare to the knee, and waded through the oozing mud towards the tree. The moment Raicharan had gone, his little Master went off at racing speed to the forbidden water. The baby saw the river rushing by, splashing and gurgling as it went. It seemed as though the disobedient wavelets themselves were running away from some greater Raicharan with the laughter of a thousand children. At the sight of their mischief, the heart of the human child grew excited and restless. He got down stealthily from the go-cart and toddled off towards the river. On his way he picked up a small stick, and leant over the bank of the stream pretending to fish. The mischievous fairies of the river with their mysterious voices seemed inviting him into their play-house. Raicharan had plucked a handful of flowers from the tree, and was carrying them back in the end of his cloth, with his face wreathed in smiles. But when he reached the go-cart, there was no one there. He looked on all sides and there was no one there. He looked back at the cart and there was no one there. In that first terrible moment his blood froze within him. Before his eyes the whole universe swam round like a dark mist. From the depth of his broken heart he gave one piercing cry; â€Å"Master, Master, little Master. † But no voice answered â€Å"Chan-na. † No child laughed mischievously back; no scream of baby delight welcomed his return. Only the river ran on, with its splashing, gurgling noise as before,–as though it knew nothing at all, and had no time to attend to such a tiny human event as the death of a child. As the evening passed by Raicharan's mistress became very anxious. She sent men out on all sides to search. They went with lanterns in their hands, and reached at last the banks of the Padma. There they found Raicharan rushing up and down the fields, like a stormy wind, shouting the cry of despair: â€Å"Master, Master, little Master! † When they got Raicharan home at last, he fell prostrate at his mistress's feet. They shook him, and questioned him, and asked him repeatedly where he had left the child; but all he could say was, that he knew nothing. Though every one held the opinion that the Padma had swallowed the child, there was a lurking doubt left in the mind. For a band of gipsies had been noticed outside the village that afternoon, and some suspicion rested on them. The mother went so far in her wild grief as to think it possible that Raicharan himself had stolen the child. She called him aside with piteous entreaty and said: â€Å"Raicharan, give me back my baby. Oh ! ive me back my child. Take from me any money you ask, but give me back my child! † Raicharan only beat his forehead in reply. His mistress ordered him out of the house. Artukul tried to reason his wife out of this wholly unjust suspicion: â€Å"Why on earth,† he said, â€Å"should he commit such a crime as that? † The mother only replied: â€Å"The baby had gold ornaments on his body. Who knows? â₠¬  It was impossible to reason with her after that. II Raicharan went back to his own village. Up to this time he had had no son, and there was no hope that any child would now be born to him. But it came about before the end of a year that his wife gave birth to a son and died. All overwhelming resentment at first grew up in Raicharan's heart at the sight of this new baby. At the back of his mind was resentful suspicion that it had come as a usurper in place of the little Master. He also thought it would be a grave offence to be happy with a son of his own after what had happened to his master's little child. Indeed, if it had not been for a widowed sister, who mothered the new baby, it would not have lived long. But a change gradually came over Raicharan's mind. A wonderful thing happened. This new baby in turn began to crawl about, and cross the doorway with mischief in its face. It also showed an amusing cleverness in making its escape to safety. Its voice, its sounds of laughter and tears, its gestures, were those of the little Master. On some days, when Raicharan listened to its crying, his heart suddenly began thumping wildly against his ribs, and it seemed to him that his former little Master was crying somewhere in the unknown land of death because he had lost his Chan-na. Phailna (for that was the name Raicharan's sister gave to the new baby) soon began to talk. It learnt to say Ba-ba and Ma-ma with a baby accent. When Raicharan heard those familiar sounds the mystery suddenly became clear. The little Master could not cast off the spell of his Chan-na, and therefore he had been reborn in his own house. The arguments in favour of this were, to Raicharan, altogether beyond dispute: (i. ) The new baby was born soon after his little master's death. (ii. ) His wife could never have accumulated such merit as to give birth to a son in middle age. (iii. ) The new baby walked with a toddle and called out Ba-ba and Ma- ma. There was no sign lacking which marked out the future judge. Then suddenly Raicharan remembered that terrible accusation of the mother. â€Å"Ah,† he said to himself with amazement, â€Å"the mother's heart was right. She knew I had stolen her child. † When once he had come to this conclusion, he was filled with remorse for his past neglect. He now gave himself over, body and soul, to the new baby, and became its devoted attendant. He began to bring it up, as if it were the son of a rich man. He bought a go-cart, a yellow satin waistcoat, and a gold- embroidered cap. He melted down the ornaments of his dead wife, and made gold bangles and anklets. He refused to let the little child play with any one of the neighbourhood, and became himself its sole companion day and night. As the baby grew up to boyhood, he was so petted and spoilt and clad in such finery that the village children would call him â€Å"Your Lordship,† and jeer at him; and older people regarded Raicharan as unaccountably crazy about the child. At last the time came for the boy to go to school. Raicharan sold his small piece of land, and went to Calcutta. There he got employment with great difficulty as a servant, and sent Phailna to school. He spared no pains to give him the best education, the best clothes, the best food. Meanwhile he lived himself on a mere handful of rice, and would say in secret: â€Å"Ah! my little Master, my dear little Master, you loved me so much that you came back to my house. You shall never suffer from any neglect of mine. † Twelve years passed away in this manner. The boy was able to read and write well. He was bright and healthy and good-looking. He paid a great deal of attention to his personal appearance, and was specially careful in parting his hair. He was inclined to extravagance and finery, and spent money freely. He could never quite look on Raicharan as a father, because, though fatherly in affection, he had the manner of a servant. A further fault was this, that Raicharan kept secret from every one that himself was the father of the child. The students of the hostel, where Phailna was a boarder, were greatly amused by Raicharan's country manners, and I have to confess that behind his father's back Phailna joined in their fun. But, in the bottom of their hearts, all the students loved the innocent and tender-hearted old man, and Phailna was very fond of him also. But, as I have said before, he loved him with a kind of condescension. Raicharan grew older and older, and his employer was continually finding fault with him for his incompetent work. He had been starving himself for the boy's sake. So he had grown physically weak, and no longer up to his work. He would forget things, and his mind became dull and stupid. But his employer expected a full servant's work out of him, and would not brook excuses. The money that Raicharan had brought with him from the sale of his land was exhausted. The boy was continually grumbling about his clothes, and asking for more money. Raicharan made up his mind. He gave up the situation where he was working as a servant, and left some money with Phailna and said: â€Å"I have some business to do at home in my village, and shall be back soon. † He went off at once to Baraset where Anukul was magistrate. Anukul's wife was still broken down with grief. She had had no other child. One day Anukul was resting after a long and weary day in court. His wife was buying, at an exorbitant price, a herb from a mendicant quack, which was said to ensure the birth of a child. A voice of greeting was heard in the courtyard. Anukul went out to see who was there. It was Raicharan. Anukul's heart was softened when he saw his old servant. He asked him many questions, and offered to take him back into service. Raicharan smiled faintly, and said in reply; â€Å"I want to make obeisance to my mistress. † Anukul went with Raicharan into the house, where the mistress did not receive him as warmly as his old master. Raicharan took no notice of this, but folded his hands, and said: â€Å"It was not the Padma that stole your baby. It was I. † Anukul exclaimed: â€Å"Great God! Eh! What! Where is he ? â€Å"Raicharan replied: â€Å"He is with me, I will bring him the day after to-morrow. † It was Sunday. There was no magistrate's court sitting. Both husband and wife were looking expectantly along the road, waiting from early morning for Raicharan's appearance. At ten o'clock he came, leading Phailna by the hand. Anukul's wife, without a question, took the boy into her lap, and was wild with ex citement, sometimes laughing, sometimes weeping, touching him, kissing his hair and his forehead, and gazing into his face with hungry, eager eyes. The boy was very good-looking and dressed like a gentleman's son. The heart of Anukul brimmed over with a sudden rush of affection. Nevertheless the magistrate in him asked: â€Å"Have you any proofs? â€Å"Raicharan said: â€Å"How could there be any proof of such a deed? God alone knows that I stole your boy, and no one else in the world. † When Anukul saw how eagerly his wife was clinging to the boy, he realised the futility of asking for proofs. It would be wiser to believe. And then–where could an old man like Raicharan get such a boy from? And why should his faithful servant deceive him for nothing? â€Å"But,† he added severely, â€Å"Raicharan, you must not stay here. † â€Å"Where shall I go, Master? † said Raicharan, in a choking voice, folding his hands; â€Å"I am old. Who will take in an old man as a servant? † The mistress said: â€Å"Let him stay. My child will be pleased. I forgive him. † But Anukul's magisterial conscience would not allow him. â€Å"No,† he said, â€Å"he cannot be forgiven for what he has done. † Raicharan bowed to the ground, and clasped Anukul's feet. â€Å"Master,† he cried, â€Å"let me stay. It was not I who did it. It was God. Anukul's conscience was worse stricken than ever, when Raicharan tried to put the blame on God's shoulders. â€Å"No,† he said, â€Å"I could not allow it. I cannot trust you any more. You have done an act of treachery. † Raicharan rose to his feet and said: â€Å"It was not I who did it. â €  â€Å"Who was it then? † asked Anukul. Raicharan replied: â€Å"It was my fate. † But no educated man could take this for an excuse. Anukul remained obdurate. When Phailna saw that he was the wealthy magistrate's son, and not Raicharan's, be was angry at first, thinking that he had been cheated all this time of his birthright. But seeing Raicharan in distress, he generously said to his father: â€Å"Father, forgive him. Even if you don't let him live with us, let him have a small monthly pension. † After hearing this, Raicharan did not utter another word. He looked for the last time on the face of his son; he made obeisance to his old master and mistress. Then he went out, and was mingled with the numberless people of the world. At the end of the month Anukul sent him some money to his village. But the money came back. There was no one there of the name of Raicharan.

Nations and Nationalities in Europe

Rule by the people and for the people. This is a common phrase used by many today to describe the  variety of democratic political institutions found all over the globe today. While nearly all  democracies outside of Europe model the beginnings of their form of government to the United  States and more specifically   to the U.S. Constitution, for democracies within Europe, the beginnings  are traced even farther back in time   to embrace two different traditions. One of these traditions  being the English Constitution primarily involving the Magna Carta, and the other tradition  revolving around the French Revolution. In comparing these two as to which has ultimately proved stronger as the base for popular rule and  why, one can discern that the French revolutionary tradition has accomplished this for two reasons.  The first reason being due to the fact of it being more recent in historical context. Such an important  event having occurred less than 300 years ago has more relevance in the minds of many political  thinkers in our modern era than a similar event which occurred nearly 800 years ago. Mankind tends  to believe that his ideas improve over time and thus the later the idea, the better the idea it is. The second reason for the French tradition being the base for most forms of popular rule today is due  to it truly identifying and involving the three classes of the populace the aristocracy, middle-class,  and poor, back then as it does today, in the political and economic process of society. While both  traditions sought to limit the power of the monarch from being absolute over its subjects, it was the  French revolution which gave a strong voice to those neither rich nor poor. The English tradition on  the other hand, primarily involved the nobility and the monarch, much like a dispute being settled  today between the millionaires on one side and the billionaires on the other. Today, like in the late  18th century during the time of the French revolution, in most advanced and developing democratic  societies, the vast majority of the citizenry fall in the middle. Thus, it is their political interests and   perspectives which influence political discussion and change, just as it did  nearly 300 years ago.