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For just about a quarter of a century the term affirmative action has found itself to be proliferated throughout the news and headlines. ... The efficacious method of Praxis as used in numerous theological issues can be applied to the argument of affirmative action. ... It is indubitable that the topic of affirmative action has risen to prominence in politics, affecting millions of students and employers throughout the United States.
To comprehend the validity of the argument one must first look into how society defines Affirmative Action. Affirmative Action is the “outreach to broaden the pool of eligible individuals to include more members of specific groups; targeted or compensatory training to upgrade the qualifications of individuals in these groups” (4,1). ... Affirmative action programs do this in order to widen their pool of applicants and to diversify the workplace or educational institution (1,1).
The legal origins of affirmative action began with the Title VII of the Civil Rights Act of 1964 and Executive Order 11246, as amended by Executive Order 11375 in 1967. ...
Unfortunately, the direction taken by the affirmative action policy through the last quarter of a century has taken a direction of “equality of outcome rather than on equality of opportunity”(2,1). Educational institutions fostering affirmative action pay major attention to the results of the recruitment of their students stressing diversity to suit their credentials and profile(1). Glenn Loury, a professor of Economics and Afro-American Studies at Harvard University, gives insight to this situation asserting the fact that there exist philosophical, political, and moral problems in the nature of affirmative action.
Approximate Word count = 1315
Approximate Pages = 5.3
(250 words per page double spaced)
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