Presentation Essay Example | Topics and Well Written Essays - 250 words - 16

Presentation - Essay Example Besides online shopping, its customers do 24 hour and timely product purchase from 90 operational stores across Canada. Hudson’s Bay Company however faces challenges of readily availing goods and door to door delivery to customers. Hudson’s Bay creates Reward Credit Card through partnership with Capital One Bank and Master card. The card helps customer holders to redeem points for gifts from the company to reward their loyal customers. Other aspects of 7P’s too have great roles to play in achieving the company’s goals and objectives. People who work with Hudson’s operate within a core, and sets of solutions benefits is the foundation of core product. The main issues include concerns such as the inventory, costs created to customers during transaction errors, inconsistency in order taking and improper communication between Hudson’s Bay Staff. Incompetence, client conflict and complex stores layout were notable. To succeed, companies must value their businesses and ensure customers’ demands are a priority. The Bay Company should consider implemnting the asforementioned recommendations to attain improvement. Hudson’s bay is a progressing company, a fact that is

Careers In Early Childhood Education Essay Example for Free

Careers In Early Childhood Education Essay Part AFredrick Frobel believed that children learn when they are lively and free. He also believed that children’s education should be based on their interests and their active involvement. An activity using Frobel’s’ parquet gifts for 3 – 5 year olds would need to be simple enough that they would be able to manipulate the pieces involved and complex enough to challenge their minds. To start our activity I would take thin pieces of wood about 1010 inches. I would outline a very simple drawing of different animals on the pieces of wood. The children can use the parquet shapes to fill the animal in, or to trace the outline of the animals. The animals would require 7 – 10 shape pieces to complete. This activity would interest the children because of the puzzles and the animal shapes. The constructive play would develop several skills such as hand/eye coordination and mental activity. The children would also be learning about different animals and their parts, like legs, heads and bodies. It also provides a small step towards the next level of play, symbolic play, by mimicking animals out of other materials. Part BMaria Montessori believed that children are internally motivated to interact with the world. She believed that children’s play was a waste of time they could be using to learn. The activity with Frobel’s parquet gifts would use the same animal outlines on the thin 1010 inch pieces of wood but they would be hollowed out to create the depression of the animal. By adding small knobs to the shape pieces it would teach the children the correct way to hold a pencil. Together these make the puzzles themselves self correcting and keep the children using the activity in the way it was designed. Montessori believed there was only one way to use her education materials. There is a key difference in Fredrick Frobel and Maria Montessori methods. The activity designed for Frobel’s method allows children to create their  own ways to manipulate the pieces, like outlining the puzzle. Since his method was not self correcting it requires more thought to keep the pieces in the right area when adding another piece. Montessori’s method was much more stringent, while she believed children learned by natural exploration she didn’t allow materials to b e used other than the designated way. Scenario 2: Learning Activity 1, Pet ParadePet parade is a learning activity where children make pet masks and take turns describing their pet and showing the things their pet like to do. Children naturally like to create and draw. Letting the children choose which animal they would like to represent encourages them to use their minds to make decisions. The children would be creating art by cutting, gluing and coloring their masks as well as planning how they will represent their chosen animal. Standing in front of a class full of children gets the up and moving. They would be speaking and encouraged to answer questions about their pet from the other children. This activity is a fun way to further nurture many skills. Learning Activity 2, What’s Different?What’s different is a real life version of the popular spot the difference books. Children take turns covering their faces or putting heads on their desks while the child whose turn it is changes something about his/her appearance. The change doesn’t have to be big, just rolling up a pant leg, put a sock on their hand or perhaps a funny paper mustache. Then the other children uncover their eyes and take turns guessing what’s different. This activity helps the children to learn about taking turns and being the leader. It also gets them up and moving and helps them with problem solving skills. When the children Letters don’t have to be precise and artistic; they should be fairly constant and readable. They should not float like a balloon or sink below the line and should be formed from the top and not the bottom. Practice forming letters with letter formation drills promotes reading and writing for all children. Children with a visual impairment may have the materials modified. Use brightly colored pens with a black contrasting paper. Enlarge all workbook pages and lined paper, double lines work well for children with visual impairment. For children with epilepsy traditional approaches need to be modified. Some student struggle with motor skills as a result of their epilepsy and they are especially vulnerable to inattention and work incompletion. Further breaking down the letters into simpler steps has been proven to promote writing skills in a child with epilepsy. A few easy steps can be taken to ensure the classroom is suitable for hearing impaired students. When possible, turn off equipment that creates background noises, such as fans and projectors, when not in use. Eliminating extra noise helps students with hearing impairments focus on the class lecture and assignments. Remember that hearing aids amplify every sound, including tapping pencils and air conditioners. Area rugs and heavy curtains can also eliminate a great deal of extraneous noise. Students with Attention Deficit Hyperactivity Disorder, especially those with the inattentive subtype, may take longer to process information. Be sure to give them extended time to complete their assignments. Practice letters that  are similarly formed (l/t/I; c/d; v/w), and work on those that are more frequently used — s, m, r — before he tries those less commonly found in words — j, q, z. Engage in different sensory methods for letter formation such as sand, or on an iPad white board using their finger. Scenario 4- Cause, technique, solution and reason: Temper TantrumCause: Connor wants attention. Guidance Technique: Ignore negative behavior. Appropriate Solution: Move to the other side of the room until Connors tantrum is over and then invite him to sit beside you while you read a story. Praise him for sitting beside you nicely. Reason: By ignoring the negative behavior and giving attention to the positive behavior it will effectively stop the tantrums. â€Å"Mommy, don’t go!†Cause: Insecure attachment Guidance Technique: Encouragement Appropriate Solution: Encourage Angela to play with her favorite toy or read a book when she is dropped off in the morning; also speak to Angela’s mother about becoming a secure base and not leaving without saying goodbye to help Angela acclimate. Reason: Positive support and encouragement can help the transition to a new place easier. BullyCause: Power Guidance Technique: Restructure and Reinforce Appropriate Solution: Restructure the environment so there are fewer opportunities for bullying. Help Jenny realize she has power over her decision by letting her choose and activity and choosing to play with someone instead of taking over. Reinforce positive behavior when she makes the right choice. Reason: Restructuring the environment will provide an assurance of protection to the other children while reinforcing Jenny’s positive behavior shows her that you respect her decisions and care and care for her while paying attention.

Oneness Of Being Unity With God Religion Essay

Oneness Of Being Unity With God Religion Essay In attempting a study on Sufism one cannot ignore the theology and life of Ibn Arabi. Knà Ã‚ ¾wn by some aц¢ thà Ã‚ µ grà Ã‚ µatà Ã‚ µÃƒâ€˜Ã¢â‚¬ ¢t of Muslim philiosophers, Ibn à Ã‚ rabi waц¢ bà Ã‚ ¾rn in MurÑ ia in ц¢Ãƒ Ã‚ ¾uth-à Ã‚ µaц¢tà Ã‚ µrn à Ã¢â‚¬ ¦pain, during the time of the development of à Ã‚ ndaluц¢ian Mà Ã‚ ¾Ãƒ Ã‚ ¾riц¢h Ñ ulturà Ã‚ µ. He was born in a situation and moment in time which Jewish, Muslim and Christian intellectuals gained knowledge from each other. Depicting the most sophisticated metaphysical and theoretical philosophy of his era, Ibn Arabi generated an astonishing mystical theology that fundamentally developed from his own spiritual realization. He has been recognized for 800 years as the Sheikh al-Akbar, or the Greatest Master, because the sophisticated characteristics of his wisdom. In these works he presented some unique theological perspectives. One of the most pivotal is his teaching about humanitys unity with God. It is the goal of this paper to attempt to explain why Ibn Arabi stressed this concept as being essential to ones spiritual life. To understand the oneness of being with God, one must first comprehend what Ibn Arabis beliefs were between of the universe and ontology. Ontology for him consisted of three different levels of existence. These were rendered as: Absolute Being, or the unrestricted existence of God, the necessary; the Self Existent, the Absolute non-Being Page 2 which is non-Self Existent; and the Mediator or Separator whereby these two are distinguished one from the other.  [1]   God is the only necessary being. All of the rest of creation depends on God for existence. Creation reflects Gods attributes. Ibn Arabi believes that all things pre-exist as ideas in the knowledge of God. The world is merely an outward aspect of that which in its inward aspect in God.  [2]     Creation should not be confused with God himself, however it is a reflection of God. When you look at creation you realize that is upheld by God but in its very nature buried in it is Gods own nature. It is natural to say that all that exists has a connection with God. This has to be balanced with still acknowledging tanzih as well. This might suggest that this is almost a pantheist view. But Ibn Arabi was not claming that God and the Universe are identical. God created the world that is very different from himself but he still wants to hold a relationship with it. This ends up with humankind seeking union with God. In his manuscript, the Bezels of Wisdom, Arabi makes the claim that what we see and experience is only a dream. While nearly all people are ignorant that we aren not seeing reality, everything that we perceive and sense is an delusion, we know what we see only a representative manifestation of what is the one genuine Reality. Ibn al-Arabi writes, All Page 3 men are asleep; only when they die, do they wake up.  [3]  Ibn Arabi does not signify that one has to expire so one can recognize true Reality. However it is showing that the progression human beings have had to undertake so they can understand apparent actuality to reveal the Reality. It was Ibn al-Arabis estimation, this divine development is a self-annihilation analogous to ones demise. Following the alteration making residence, humans awaken to an totally dissimilar world, liberated of the rationale that conceals the absolute Reality. This death or awakening which Arabi comprehends as reality directs to a new state of knowning the Reality. It is inaccurate to articulate that the two are not connected because the absolute Reality is unlike that we perceive to be as reality. Actually Ibn Arabi upholds that they are very much interconnected. We might think that which we perceive as real is not fully worthless, but is a symbolic representation of the Reality. Both our imaginings or reality are not what they appear to be. The theory concerned in the employment of symbols is a indispensable one. Ibn Arabi labels this as tawil, which can be defined as bringing something back to its foundation. Nothing is what it appears to be. In Islamic terms, every exterior (Zahir) must have an enterior (batin). Tawil means going from Zahir to the batin, outward reality to the inner one. The Universe articulates to him in the language of symbols. The progression of tawil can be relevant to all the wonder of Nature and all that encloses humans in this life. The precepts of religion and the experience within the heart of man are also responsible for the Page 4 deep-seated method of personal interpretation. One must undergo five levels of Divine self- manifestation for this death or conversion that one must experience to interpret these symbols. For Arabi there are five levels of Divine self-manifestation. They are: The plane of the Essence (dhat), the world of the absolute non-manifestation (al-ghayb al-mutlaq) or the Mystery of Mysteries The plane of the Attributes and the Names, the Presence of Divinity (uhulhiyah) The plane of the actions, the presence of Lordship (rububiyah) The plane of Images (amthal) and Imagination (khayal) The plane of senses and sensible experience (mushahadah)  [4]   Together these create completion, however the exacting planes mirror the stages recorded above. The same as was conveyed previously, everything contained by these stages are a depiction of facet of Divine Existence. The entire entity is a revelation, an instruction, or a communication from God.  [5]  To be capable of discovering the uppermost plane, we need to discover the connection that exists even within the transcendence and immanence of God. We can find this possible if one rejects the corporeal nature but also with some of the sense of reason to reach a level of unadulterated intelligence. While understanding this position we will recover the reason we discarded, just the reason we recover with be an entirely different Page 5 type then the one that was thrown away. Liberated of corporeal confines, thethe entirety things on all the planes will be disclose concerning their proper nature. When we distinguish that every of these descriptions are purely diverse varieties of the Divine Being, according to Ibn al-Arabis theology, we will have arrive at ed the uppermost plane of Being. We will be faultless. Regrettably, though it is achievable to attain this plane and get the capability to know Reality on the greatest sacred point, Muhammad is the only one that has accomplished such consciousness. Even though Ibn al-Arabi deems every part of of existence is a dream, he too believes it is feasible to arouse from this dream and discover the unqualified Reality. By freeing ourselves from reason and our corporal nature, we are capable to fuse the transcendence and immanence of God. This permits us to deduce the figurative descriptions of the Divine Existence reflected at the distinctive planes of Being, ultimately directing us to recognize that they are entirely one and the same. Each dream, and all of existence, are a expression of the Absolute. Actuality is the Absolute. Ibn al-Arabi deem that what we see as reality and what we understand of Reality is achievable throughout the course of our minds prospects. Imagination oversee every thing: complete nothingness, the unattainable, the Necessary, and the possibility, and makes them clear through symbols that we can understand. Imagination provides the outline to where all aspects of the Divine Existence, despite whether reason informs us they can or cannot exist. Yet opposites and contradictions, even being in two distinctive places at the same instance, turn out to be reasonable with imagination. Anything that is rational is created by ones imagination. Every part that is reasonable should be interpret. Imagination makes the Page 6 sensible world of reality connect with the spiritual. Accepting imagination role is the solution to interpreting the metaphors imagination generates and unleases what they are aiming to communicate. Humans were originally made in the form of Allah but have forgotten this knowledge and ultimate position that it puts them. Arabi thought that there existed a Perfect Man that remembered and acknowledge the relationship with God and humankind. One should try to become like this person. Ibn Arabi claimed that Muhammad was this Perfect Man. The Quran portrays Muhammad as a highly moral man. He saw clearly who he was by through the actualization of divine names.  [6]  He stands as an example of knowing God and therefore knowing himself. This means of realization connects God and our place in the universe. One must follow the path of takhalluq, or assuming the traits of Muhammad.  [7]  The knowledge of the oneness of God is not just for the Perfect Man but one who receives the idea and is affected by it. But it is through striving to be the Perfect Man that this can happen. One must be able to extinguish the self into the presence of God. This happens within the human heart. This changed person achieves unity with God and becomes a reflection of God in humans. For Ibn Arabi, the soul attains a state of self-annihilation and is able to perceive the unity of all things especially God and its creation. God reveals himself because God wanted to be known. Page 7 It seems that the idea of oneness is almost shirk for a Muslim but Ibn Arabi made a distinction between God as the transcendent and the God that related to the cosmos. Humans were only able to draw near to the God that related to the world. This only happens as one becomes perfected. Then one may be able to acknowledge Gods presence within oneself. Man as barzakh, the connection involving Being and non-Being, is important to Ibn Arabi. Humans are given the important role of being the link between God and creation. When God created Adam and breathed his spirit into him, he placed all of his attributes in humans. We all have the potentional of reflecting Gods nature, living the realities of the Divine Names. Humans reflect Gods Divine Names. This is comparable to Christians claiming that we are made in Gods image. Humankind may have been created with all of Gods attributes in them but we have somehow lost this knowledge. This would correspond with traditional Islamic belief that we have a tendency for forgetfulness. The only path to open up our eyes is through revelation from God. Unity comes when one has realized that our very existence belongs to God. One must be completely absorbed in God. We are limited but we can be connected to God the absolute. To connect with God is the aim of the Sufis life. Within all of us is the desire for God. When we finally come to the knowledge of how the cosmos works and pondering the Divine Names can one attain unity with God. One might even say you must get lost in God. Page 8 This can only happen by certain means. Humanity can draw near to God through the experience of oneness through asceticism. There must be self-purification and self-stripping as well as abstinence and solitude. In this environment real conversation can take place with God. There must be certain guidelines that must be followed. Arabi wrote, do not enter your cell until you are aware of your station and of the extent to which you able to oppose the power of the imagination. If your imagination has power over you, you must go into retreat only under the guidance of a teacher.  [8]  People must have the capacity to receive and encounter God on such a deep level. For the Sufi, it is not to be taken lightly. There is a connection between ones preparedness and the measuring out or ones destiny. This is determined by Allah. Before God brought us to be, he knew the qualities we would need to be able to have the capacity to receive. He brings humans from nonexistence to existence. We cannot worship God in His very Essence only by what is allowed by are preparedness and our destiny. The practice of the dhirk is tremendously important. Dhirk does not simply mean repeating the names of God for a Sufi. It is a liturgy of sorts that includes recitation but also music and dance. These acts will bring to remembrance who God is and what over relationship to him is. At some point in his days, Muhammad predicted that Islam would be divided just as Christianity had started to be separated. Certainly this prophecy was accurate which can be Page 9 seen through the commonness of many sects and atypical viewpoints that are found in the faith of those who assert to be Muslim. One of these division is seen with those who call themselves Sufis. They began engaging in some different behaviors. A number of people initiated in unusual types of devotion and worship. Some began to reject the world surrounding them by way of ascetic exercises. Originally they were regarded as Muslims, though what they were engaged in was an fresh and different. After awhile, a Sufi practice and philiosophy began to advance. Some began to deem those who practiced it to be beyond the religion of Islam. There are similar fanatical Sufi practices that have similarities in Christianity. Equally Christianity and Sufism have roots in a supernatural outlook of God and the religious experience. It is a personal practice concerning an inner voyage of the person to God, not just an practice of relating truths. It is rooted on spirituality more than reason. The understanding is somewhat purposely fashioned by participant through bodily and intellectual exercises, as the encounter does not manifest itself. One must participate in the exercise. There is an stress put on in encountering a personal God. This discovery comes through prayer, meditation, music and even chating and meditation. Another place of common ground is the belief that God addresses people directly to in both Christian and Sufi circles. Christians accept as true that God articulates revelation to them directs them through the Holy Spirit. The Holy Spirit is one aspect of the trinity, the other essences of God being the Father and also Jesus. Most Christians would agree that they can obtain a relationship with God by communing with the Holy Spirit. This happens through prayer and reflection. Most would say that the Holy Spirit is present in each person Page 10 as part as a outcome of Jesus atonement on the cross to rescue and save humankind. The Holy Spirit was sent after Jesus ascension. The Holy Spirit can articulate openly to people whether they are wide awake or during dreams. Sufis also claim that God communicates directly to them and divulges to special hidden knowledge to them that is not known to others. This idea derives itself from the Sufi belief that Allah inhabits in their souls and that people have divine characteristics. This is precisely the equivalent as the Christian thought of the individual soul that is enlightened and steered by the Holy Spirit. Sufis have created a specific tafsir of the Quran in which they utilize, which exposes the concealed connotation of language and terms of passages that are not clear when trying to uunderstanding them. For instance, Ibn Arabi deduces that the verse Allah has set a seal on their hearts and on their hearings to mean that They hear not except from Him (Allah) and understand not except from Him. They see not except by Him, and they neither turn to you nor to what you have because of what We have made and placed with them.  [9]  Ibn Arabi purports that Allah has sealed the hearts and hearing of Sufi s to everything except from what Allah shows them candidly through their prayers and meditation. Ibn Arabi trusts that his tafsir was divinely inspired and inscribed by way of Divine transcription and Allah placing the implication in his heart. Because there is a focus on personal relationship with the Divine, directly through the Holy Spirit, both religions seem to take on a especially personal manner about them. On the whole the focal point is distracted from the others and society. Their association with God as a whole, only seems to concentrate on the connection to the individuals relationship with Page 11 God. The mystical path can become a distinctively individual solitary way to find God, all relying on the self. The Christian and Sufi prays and mediatates; they may even attend worship, whether in a mosque or other group gathering. Nevertheless, the prominence of thought is generally constantly on the self. The accountability to the others is makes one indifferent and narrowed the importance of others appreciably. This is in disagreement to the overall rationale of religion, as God sent prophets to the people and countries not to just individuals. Islam and Christianity both should integrate the society or atleast others from different ways of life. We are all diversely joined and should be inseparable. When focus is taken off the individual the whole scheme of belief changes. Religion should not be something every individual does absent from the society on his or her own; it is also displayed through every deed that the person makes. There is not enough to emphasis on the community and together their relationship to God. One worries about getting people saved and not how live in community. If one mainly concentrates on their own individual bond with God, the church and the world populace is lacking because of it. Another problem that arises from an individualistic way of expressing religion, every person can develop their own system and beliefs supported by anything they sense God fancies them to do, not what God says they should do. This somewhat explains the mystical understanding where imagination, not reason is implemented. This personal tone of Sufism and Christianity is too often the outcome, whether it has been intentional or not, which can isolate people from God, since they are not following there own way not the way God gave them. Page 12 In trying to evaluate Ibn Arabi individually from a Christian perspective, he makes some claims one can seem to agree with. Christians tend to claim to want a relationship with God and that we are made in the image of God. At first glance this seemed to be similar to Christian thought. This is different for the Christian because it was not just forgetfulness that separates us from God but rebellion. We cannot do anything to bridge to gap between us and God. One needs a savior to pay the atonement for ones sins which make it possible for relationship. Knowledge is not path to get someone there. Christians do talk about how someone must decrease and God increase in their lives. This is very similar to the oneness that is spoken in Sufism. The more someone becomes like God, the less we are like themselves. An attempt is made to leave the carnal nature behind. Those that follow the teachings of John Wesley speak of working towards perfection. Wesley taught that perfection, or sanctification, was possible in this lifetime, though he never claimed to achieve total perfection. This could only happen by intentional behaviors meant to hone in your carnal nature. This is also completemented by first the working of the Holy Spirit in ones life. Most Christians would say that perfection is an unattainable goal. Only Christ was the perfect man. We still need to mature in our faith. That will change us into better people. Sufis have always honored Jesus as the ultimate contemplative. Jesus achieved the ultimate ideal for intimacy by displaying the ascetic life and love for God. Jesus had long Page 13 periods of fasting and prayer retreats that many Sufis would consider a good model. Many Christians shrug off fasting and retreat as unnecessary even though it is commanded by Jesus. This paper sought to explain how for Ibn Arabi, union with God is a pivotal theological concept. This can only be understood by looking at the way he viewed the world including symbolism. These all influence how one sees creation and how one relates to God. For Christianity, Sufism brings some challenges as well as at time places of agreement. It is important for one to understand other concepts to be able to understand ones one theological framework better. We both agree on a personal loving God. Some other ways, like prayer and meditation, are exceptionally important to both groups. One can be challenged as we try to understand each other so there can be more peace. Only in that environment can Christianity be heard and understood. Christianity can not make as much an impact if we do not strive to understand other religions. Christ would want us to observe and interact with people of other religions so others could see Christ through us. Page 14

Ozone and Global Environmental Politics Essay examples -- pollution gl

Ozone and Global Environmental Politics A thin layer of gas called atmosphere surrounds the Earth. The atmosphere serves two important purposes: it is a filter for the suns dangerous ultraviolet radiation rays and keeps the heat, necessary to maintain life on earth, within the stratosphere (Vorlat 361). Ultraviolet light is incredibly dangerous to all the organisms within the Earth's ecosystem because it causes skin cancer, effects the immune system, and harms plant and animal life. For that reason the atmosphere and the ozone layer within it are crucial to a stable life on this planet. The ozone layer is in danger, however. It is facing depletion by a toxic man-made substance called chlorofluorocarbons (CFCs). Together the international community is working through treaties and conventions to stop this environmental problem. To understand the problem behind ozone depletion we first must understand what ozone is and how it works. Ozone is a thin protective layer that starts nine miles up in the air and continues up in the sky thirty-one miles (Kellner 20). It serves as a screen against the sun’s harmful UV rays by protecting plants and animals, as well as people from skin cancer, immune system problems, and eye disorders, such as cataracts (Ozone Treaties). Ozone is a gas, often a bluish color, made up of three oxygen atoms instead of the typical two. Ozone forms when solar ultraviolet rays and oxygen molecules meet. The result of the meeting is free oxygen molecules that form to regular oxygen molecules to create ozone molecules. Thus the process repeats (Vorlat 361). So in essence the sun’s rays are destroying oxygen molecules to create the ozone that is going to serve as a filter for the planet... ...nment Programme. (1997) The Climate Change Convention. New York, New York. United Nations Department of Public Information. United Nations, Press Release. (1999, March 16) 84 Countries Now Signed on to Kyoto Protocol. [on-line] http://www.unfccc.de/fccc/conv/presskp.html. Vorlat, Katrien. "The Chemistry of the Atmosphere." International Environmental Law Anthology. Ed. Anthony D'Amato and Kristen Engel. Cincinnati: Anderson, 1996. Warrik, J. (1998, November 15) 160 Nations Endorse Pact on GlobalWarming Compliance; Accord Speeds Up Timetable for ‘Action Plan’ on Environment. Washinton Post. [on-line]http://newslibrary.krmediastream.com/cgi- bin/document/wp_auth?DBLIST=wp98&DOCNUM=61971. Wysham, Daphne. â€Å"On Eve of Clinton Visit World Bank Grants China $330 Million for High Polluting Coal Project.† 25 June 1998. http://www.igc.org/coc/bwi081.html

Terrorism and Patriotism :: September 11 Terrorism Essays

Terrorism and Patriotism The connection between war and patriotism-or better yet, between war and the making of patriots-is evident, maybe even self-evident. But, is a war really required? The answer is no, not as long as we remember past wars, and use those memories to meet current challenges. To help us remember, we have a Memorial Day (Decoration Day when I was young), and the Lincoln, Vietnam, Korean, and (eventually) World War II memorials. To the same end, we have national cemeteries filled with the graves of patriots, and a national anthem composed during a long-past war. This nation was born in a war, and Abraham Lincoln referred to those who fought it as "the patriots of '76." We were "one people" then-we said so. We were made one because King George III and "our British bretheren [were] deaf to the voice of justice and of consanguinity." What those foes did to rally patriotism in 1776, the terrorists did on Sept. 11. The signs of this upsurge are everywhere. The grass-roots response of the American people has been phenomenal, a display of bottom-up public patriotism unseen in this nation in at least half a century, slicing across boundaries of race, class, age, and gender. American flags fly from the antennas of battered pickup trucks, from stately Victorian porches, from office windows. An Indiana flag company reports it has never had this many orders, 25 times the norm, in its century-long existence. The flag is everywhere, and so is the need of the people to display their love of country. It was only a few years ago that the US Supreme Court ruled that Americans were entitled to burn the flag, that they had a constitutional right to do so. Of course, the ruling did not deny Americans their constitutional right to fly the flag, and millions of people proceeded to do so. Those who did not own a flag rushed out to buy one, in such numbers that supplies were soon exhausted. Americans are flying the flag again, and they are showing their patriotism in other ways. Told that blood was in short supply, they rushed to give their own; volunteers from around the country raced to the scene of devastation in New York with food, blankets, gas masks, whatever they thought was needed. Americans grieved for the dead there, in Washington, and in Pennsylvania as their own, and prayed for the bereaved left behind.

Gothic and Romanesque Cathedrals Essay -- Architecture History Essays

Gothic and Romanesque Cathedrals The Romanesque style transformed into the Gothic style during the Middle Ages. This happened for many reasons. The Romanesque period was a time of trial and error while the Gothic period was a time of advancements in inventions. Religion was an important factor in the shift between Romanesque and Gothic. The locations of the two types of cathedrals also contributed toward the change between Romanesque and Gothic, as well as the power of the relics and the community to raise funds for the Gothic cathedrals. There are several reasons the architecture of the cathedral changed from Romanesque to Gothic in the Middle Ages. The Romanesque period lasted from 1000 to 1200 AD. Today's France was the center of Romanesque architecture and the birthplace of one of the most beutiful features of medieval architecture, the ambulatory with radiating chapels. "Romanesque is the name we give to christian architecture in Western Europe from the end of the Roman Empire to about the close of the twelfth century. It is the architecture of a long period of struggle, suffering, and invenion leading to two centuries of glorious achievement." There are many reasons that the Romanesque cathedrals were built. They were built not only as a place of worship, but also to house the shrines of the relics brought back from the Holy Land by the Crusades. The remains of saints and martyrs attracted thousands of pilgrims seeking pardon from sins or miraculous cures or wished simply to pay homage to a favorite saint. The Romanesque period was an age of new and experimental architecture. One advancement in construction was the shift to all-stone structure that replaced the timber ceilings that caused many churches to burn down. One experimental architectural style was the use of stone barrel and groined vaults in the early Romanesque church. The stone vaulting let the architects build on a larger scale than before. The Gothic style emerged out of architectual style of the Romanesque cathedrals. The Gothic style started in northern France and spread throughout medieval Europe. The two styles of architecture were similar in many ways but also "The difference between Gothic and Romanesque architecture is the spiritual approach. In Romanesque,the emphasis was on transcendental and feudalistic systems whereas in the Gothic this approach was humanized and... ...le. They were successful at accomplishing this that not only did the cathedral serve its purpose of providing church services for the people, but also began to symbolize a commanding position in the lives of men and women. In conclusion, the Romanesque period of architecture transformed into the Gothic period of architecture for amny reasons. The shift occurred because of the inventions that the Gothic architects created, the locations of the two different styles of architecture, the raising of money for the cathedrals, and the competitiveness between the communities to havea better, bigger cathedral. Works Cited: Brooks, Chris.The Gothic Revival. London:Phaidon Press Ltd.,1999. Erlande, Alain. The Cathedral:The Social andArchitectual Dynamics of construction.New York:Cambridge University press,1994. Simson von,Otto. The Gothic Cathedral: Origins of Gothic Architecture and the Medieval Concept of Order. Princeton:Princeton University press,1988. Cathedrals. Kristen Schank. 5 dec. 1995. http://www5.palmnet.net/eschank/cathedral.html Gothic Architecture in England:The cathedrals. Amy Johansen. 9 may 1999. http://members.tripod.com/gothic_architecture/index.html

Alfred Russel Wallace Essay

There are numerous advances caused by the development of science and technology in human life. Such discoveries and inventions led to the advancement of human civilization. Many definitive statements were given about science and most of these statements focus on the conventional approach in scientific endeavors. Little or no definitions were formulated exercising other non-conventional approach in doing researches in the field of science. Aside form the fact that there are other factors involved in recognizing one’s work and classifying it as a work of scientific methodology, human interventions on these processes are still influential in determining a specific work and accept it as a valid scientific research. As a result, proper recognition of a person’s work greatly depends on these limited criteria which are based on a narrow A person named Wallace ventured into the works of discovering things that he thought then as part of the laws of nature. He worked on the same area with Sir Charles Darwin with his evolution theory and findings. During that time, Wallace findings were not classified as a work of science due to a lot of reasons and as a result, he was not recognized then as a scientist but an outsider. Science then was defined in a narrowed approach wherein it encompasses only limited principles and classifications. A specific study can only be classified as a work of science when it is associated with human intervention brought about by the search for facts. All supernatural phenomenons were ruled out of contention and only those studies that involve findings from thorough experimentation are considered. Studies should follow the causality rule and must follow the laws of physics. Wallace study did not fall into this classification, thus, making his research disqualified. There are researches in the historical accounts that lead to statements that Wallace’s work did not suffice to the lists of scientific works. The authority responsible during that time in recognizing a work is the British Association. This body was founded by persons who hold good positions in the society. These people dictate the decision of the organization about the funding and citations of a given work. These people saw Wallace works as unacceptable and radically made, making it excluded from further recognition of the body. Religion also has a big factor in making up restrictions in the researches being made by people which provides a definite line between topics that are allowed to be studied and those that are not. Their decisions were greatly influenced by the social, political, and cultural aspects which was very evident on the group’s dealings with Wallace and his research. Accounts tell about the decision of the British Association tagging Wallace’s work to be excluded for reasons including the fact that his findings only repeats that of Darwin’s theories about evolution. Another factor that made Wallace unfit to be called as a scientist is because he has no formal schooling, a clear standard emphasized by the body who classifies researches and studies to be scientific or not. Wallace belongs to the labor sector compared to those individuals who were classified to belong in the upper class. For some people, these criteria are unfair and uncalled for since this focuses on the personal circumstances of a person and not on his works or contributions. However, the decision made can also be traced with other factors other than what was classified to be more of a personal attack on a person’s life. Wallace developed his interests in the evolution topics during his stint as a land surveyor in England. He combined several disciplines in his works and findings in his field of interests which is on the evolution theory. During that time, evolution was unacceptable and firmly rejected by the church ministers and their teachings. As an advocate of evolution principle, Wallace continued with his study and made declarations that were found out to be eccentric. He included in his paper the principles that humans and orangutans have direct relationship with each other. He accepted this principle of believing people really came from the ape ancestors. These findings were made years before other papers were written establishing the same principle as he has made. His work and that of Darwin has a strong correlation but what made its distinction is that Darwin’s result was very conservative and was carefully illustrated in a well mannered style. He still declared the superiority of white men over the people who lived before, different from Wallace’s declaration on the same concept of study. His findings did not found enough support from the British land where conservatism and religion matters a lot. He did not receive due acknowledgments for his work but Darwin did have the recognition for the same work he has. However, this scenario did not bother him and he continued his openness in his works and findings. Such situation that happened to Wallace should open up the minds of other people who sees things only as they want to see. There should be no distinctions between individuals who have submitted their studies and researches that belong to various states in life. The concerned body responsible for the recognition of such works should be aware that having a formal education should not be a major factor in considering a person to be a great scientist or not. What should matter is the validity of the results obtained by the study and the totality of the work submitted by any individual hoping for due recognition. Each should keep in mind that what matters are the character and dedication in the work like that of Wallace’s. Even he was not recognized then, it cannot be denied that Wallace still has a vital contribution in our present society and he can be considered to be one of the giants that made us see things that we have and developed for our society as a whole. Works Cited Alfred Russel Wallace: A Capsule Biography. Retrieved on January 27, 2009. Retrieved from < www. wku. edu> Quanmen, D. (2008). The Man that wasn’t Darwin. Retrieved on January 26, 2009. Retrieved From