Write 1 page response to post below. Reilly (1987) determined six facets for crisis management in a survey given to 79 full-time employees. The first facet is a quick response time. Herman (1963) defined a crisis as a situation that is out of the norm for leaders, that has “a restriction in the amount of time available for response” (as cited in Reilly, 1987, p. 80). This time restriction could be due to potential damage to resources, financial loss, dwindling public opinion, or even pending injury to personnel. It is not unusual for crises to compound if left unattended. It is therefore crucial that a rapid response be a part of any crisis response plan. The second and third facets revolve around how informed managers are of the resources and plans allocated to dealing with crises (Reilly, 1987). According to Reilly (1987), “good decisions and knowledge about crisis management plans are of little use without effective deployment of resources” (p. 81). The best crisis response plan in the world means nothing if those who are supposed to implement it do not have access to it or do not fully understand what they are supposed to do. Additionally, the management team must be given the proper tools to put the plan into action. For example, when we deploy to the Middle East, everyone in our squadron is fitted for CBR (Chemical-Biological-Radiological) protective gear. There is a set plan in the military for when to don certain pieces of this gear, depending on threat level. However, in practice the plan would fall apart because the physical gear is stored in a facility somewhere on our compound, but very few people actually know where. In case of actual attack, one of the few informed people would hopefully be on shift and ready to respond or we could all die. The theory of responding to a chemical attack is there, but since employees are not fully aware of the tools we have on hand to act, it is like they are not present at all (Reilly, 1987). The fourth facet is having a solid crisis response strategy in place (Reilly, 1987). Leaders need to make sure that a plan outlining specific roles, protocols and communication loops are in place and flexible enough to respond to variations in predicted crises (Stern, 2013). This is, in my opinion, the most important area of crisis management, as it encompasses all of the others. For example, if an organization does not plan to use a backup generator or network in case their main system fails, then they may not have the backup system on hand at all. As Reilly (1987) summarizes, “a firm with inadequate crisis planning is unlikely to have specific resources allocated to crisis preparation” (p. 81). An organization should not rely on luck when dealing with a crisis; many of the tools and personnel that will be needed during a crisis are unlikely to just show up unless earlier preparations have been made. The next facet is related to having a crisis plan and that is the perceived likelihood that a crisis will occur (Reilly, 1987). Organizations are not eager to allocate much thought or funding towards a situation that is unlikely to happen. Part of the planning process needs to revolve around predicting the likelihood of an event occurring. For example, a company in Florida should have more contingencies revolving around destructive hurricane patterns than a company in New Mexico. This does not mean that the latter should give no thought to how the environment may interfere with their business, but a Florida company that does not prepare for volatile weather would likely not be able to recover-either physically or in terms of their clientele’s faith. The final facet is media management (Reilly, 1987). As technology has made news more and more accessible, this facet is becoming more critical. 100 years ago, if a company went through a scandal it would eventually be reported in a newspaper or over the radio, depending on how big of a story it was. Nowadays, online forums can potentially blow a small story into worldwide news instantaneously. As we have discussed before, a company can use this public attention to influence their organizational reputation by showing strong, charismatic, and well-prepared managers (Jamal & Bakar, 2017). However, media attention can only serve to amplify and pick apart organizations that are not prepared, try to cover up or lie, or show general disregard for their shareholders. Reilly (1987) cited one executive as saying, “if you aren’t geared up and ready to inform the public, you will be judged guilty until proven innocent” (p. 81). The major implication for training future leaders, based on these six facets, is flexibility and open-mindedness in crisis response. Just as business strategies adapt to a growing global market and improving technology, potential threats and how they need to be handled will also change. Reilly (1987) talked about how organizations with too bureaucratic of an approach to crisis management may drown in rigidity and be unable to make time critical decisions. Additionally, she discussed the idea that one manager may predict the occurrence of a crisis differently than another (Reilly, 1987). The ability to see multiple perspectives and keep up with trends, especially in the media and expansion of resources, could be the difference between a successful leader and one who loses him/herself in a crisis. Jamal, J., & Bakar, H. A. (2017). The mediating role of charismatic leadership communication in a crisis: A Malaysian example. International Journal Of Business Communication, 54(4), 369-393. Reilly, A.H. (1987). Are organizations ready for crisis? A managerial scorecard. Columbia Journal of World Business, 22(1), 79-88. Stern, E. (2013). Preparing: The sixth task of crisis leadership. Journal of Leadership Studies, 7(3), 51-56.

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Dante Alighieri played a critical role in the literature world through his poem Divine Comedy that was written in the 14th century. The poem contains Inferno, Purgatorio, and Paradiso. The Inferno is a description of the nine circles of torment that are found on the earth. It depicts the realms of the people that have gone against the spiritual values and who, instead, have chosen bestial appetite, violence, or fraud and malice. The nine circles of hell are limbo, lust, gluttony, greed and wrath. Others are heresy, violence, fraud, and treachery. The purpose of this paper is to examine the Dante’s Inferno in the perspective of its portrayal of God’s image and the justification of hell. 

In this epic poem, God is portrayed as a super being guilty of multiple weaknesses including being egotistic, unjust, and hypocritical. Dante, in this poem, depicts God as being more human than divine by challenging God’s omnipotence. Additionally, the manner in which Dante describes Hell is in full contradiction to the morals of God as written in the Bible. When god arranges Hell to flatter Himself, He commits egotism, a sin that is common among human beings (Cheney, 2016). The weakness is depicted in Limbo and on the Gate of Hell where, for instance, God sends those who do not worship Him to Hell. This implies that failure to worship Him is a sin.

God is also depicted as lacking justice in His actions thus removing the godly image. The injustice is portrayed by the manner in which the sodomites and opportunists are treated. The opportunists are subjected to banner chasing in their lives after death followed by being stung by insects and maggots. They are known to having done neither good nor bad during their lifetimes and, therefore, justice could have demanded that they be granted a neutral punishment having lived a neutral life. The sodomites are also punished unfairly by God when Brunetto Lattini is condemned to hell despite being a good leader (Babor, T. F., McGovern, T., & Robaina, K. (2017). While he commited sodomy, God chooses to ignore all the other good deeds that Brunetto did.

Finally, God is also portrayed as being hypocritical in His actions, a sin that further diminishes His godliness and makes Him more human. A case in point is when God condemns the sin of egotism and goes ahead to commit it repeatedly. Proverbs 29:23 states that “arrogance will bring your downfall, but if you are humble, you will be respected.” When Slattery condemns Dante’s human state as being weak, doubtful, and limited, he is proving God’s hypocrisy because He is also human (Verdicchio, 2015). The actions of God in Hell as portrayed by Dante are inconsistent with the Biblical literature. Both Dante and God are prone to making mistakes, something common among human beings thus making God more human.

To wrap it up, Dante portrays God is more human since He commits the same sins that humans commit: egotism, hypocrisy, and injustice. Hell is justified as being a destination for victims of the mistakes committed by God. The Hell is presented as being a totally different place as compared to what is written about it in the Bible. As a result, reading through the text gives an image of God who is prone to the very mistakes common to humans thus ripping Him off His lofty status of divine and, instead, making Him a mere human. Whether or not Dante did it intentionally is subject to debate but one thing is clear in the poem: the misconstrued notion of God is revealed to future generations.

 

References

Babor, T. F., McGovern, T., & Robaina, K. (2017). Dante’s inferno: Seven deadly sins in scientific publishing and how to avoid them. Addiction Science: A Guide for the Perplexed, 267.

Cheney, L. D. G. (2016). Illustrations for Dante’s Inferno: A Comparative Study of Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Cultural and Religious Studies4(8), 487.

Verdicchio, M. (2015). Irony and Desire in Dante’s” Inferno” 27. Italica, 285-297.

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