Mill Workers free essay sample

The women and young girls had to work on the large machines and had to go fast. There was a lot of dangers for them, young factory girls didn’t save money for themselves and gave it to their families. Japans workers rarely got to see their families. Women played a big part in the revolution because they replaced many men therefore the women were paid less. They jump started the industrial revolution. Woman in both England and Japan had to work long and hard hours in assembly lines. The long hours and low wages made Japans textile industry successful. How similar were their experiences? In England the percent of females in Norfolk, Suffolk, and Essex in 1833 was at 96%. 53% of that 96% is females under the age of 16 years old. The percent of men there is 4. The English textile industries in 1841 had about 48,000 female workers under 20, and 65,000 20 and older working in cotton manufacturing. We will write a custom essay sample on Mill Workers or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page That wasn’t all the jobs there was. There was Silk Manufacturing, Lace Manufacturing, and Woolen Manufacturing. The total of all those jobs out of all those women working were 171,000. The Gender and Ages in the Silk Factories in Japan in 1901 were high too. The percentage of female workers was at 92. The percentages of men were at 8. The ages, 14 and under were at 2,184 workers in 205 mills. The total amounts of female workers in the 205 mills were at 12,519. In 1902 there were 25 million people gainfully employed in Japan, mostly farming. 499,000 of that 25 million worked in industry, while 269,000 worked in the textile industry. The silk mill workers constituted a majority of the textile workers. The factory girls in Japan were in neat assembly lines, working nonstop. For example, In Wigan, England, the year 1840, a nine year old is working, earnings were potentially high, the working hours were horrendous. The weekdays some started work at 5:30 a. m. and finished the day at 8 p. m. Included into this working hours were a thirty-five minute break for breakfast and a fifty-five minute break for dinner. On the Saturday, they worked another whole nine hours. Sundays were their day off. These hours working were straining of these women and children especially the children. The children worked the same hours as an adult. A study by the government in Japan of 1900 showed us that a normal working day in Okaya was thirteen to fourteen hours. During their busy season, these workers were thrown from their beds at 4:05 a. m. , sent to go to work at 4:30 to 6, given 15 minutes for breakfast, and then sent back to work by 6:15. They were all allowed to 15 minutes for lunch, had a break between 10:30 and 10:45, also a 10 minute break from 3:30 to 3:40. If they weren’t doing that they were kept busy at all times and were kept until 10 p. m. In the 1800’s a Japanese worker averaged one holiday every two weeks off.

Avicenna on Induction.Doc Essay Example

Avicenna on Induction.Doc Essay Example Avicenna on Induction.Doc Essay Avicenna on Induction.Doc Essay Avicenna on Induction M. A. Ejeii University of Isfahan ABSTRACT The aim of this paper is to discuss Avicennas deductive justification of induction. The paper introduces Avicennaâ„ ¢s theory of induction as a post-falsificationist theory of his time, and then proceeds to discuss a distinction he has made between induction and experience. The paper then discusses the theory and focuses on some of the problems related to Avicennaâ„ ¢s claim that our belief in inductive generalization is based on a deductive structure, and differentiates it from a view criticized by Hume. The paper ends up with a short comparison of what Avicenna, Hume and Ayer say on the kind justification in question. Keywords: Avicenna, Ayer, Hume, Induction, Experience, deductive justification, Principle of Plenitude. Introduction Inductive reasoning is discussed in almost all Avicennaâ„ ¢s logical works.[1] But his most detailed discussion of induction occurs in his encyclopedic work Al-Shifa (The Healing), in Kitab al-Burhan (Book of Demonstration). For the purpose of our current discussion it is important to note that, prior to Avicennaâ„ ¢s time, there had been some philosophical discussion of the problem of induction, and various attempts to find justification for inductive knowledge. Among these theories there had also existed a falsificationist view to which Al-Farabi (d. 950/51), Avicennaâ„ ¢s predecessor, adhered. The following excerpt, which the writer found in one of his logical works, corroborates the point: And there are some others who wanted to validate (tas-hih, making sound/correct) the major premise through induction, but when they found that induction is inadequate for that purpose, a point, which we have frequently made in what we said before, they rejected induction as a means for justifying that premise, and used it instead to falsify it.[2] Now, one can safely assume that Avicenna had been quite familiar with the views of his well known predecessor and the kind of critical approach to the problem of induction that al-Farabi is talking about, As a result, Avcennaâ„ ¢s own treatment of the problem can be seen as comparable to that of the post-falsificationist theorists of our own time. Thus his suggestions can be found relevant to current discussions of the problem and contribute to discussions. Unfortunately there is no further reference to, and information on this topic in al-Farabiâ„ ¢s extant works, but assuming Avicennas familiarity with those discussions and works, his treatment of the problem can be seen comparable to the post-falsificationist theorists of our time, that in their treatment of induction have reverted to concepts of causality and essences. [3] 1. Experience vs. Induction Avicennaâ„ ¢s deductive justification of induction Inductive reasoning is discussed in almost all Avicennas logical works. But his most detailed discussion of induction occurs in his encyclopedic work Al-Shtfa (The Healing), in Kitab al-Burhan (Book of Demonstration). The cornerstone of Avicennas theory of inductive reasoning is a distinction he makes between experience and incomplete induction. According to him experience is a rationally justified procedure, while (incomplete) induction is not. In Al-Najat (Deliverance) he defines induction as a judgment about a universal, inasmuch as it is realized in its particularsâ„ ¢.[4] The definition is intended to cover both complete and incomplete induction in their Aristotelian sense. Hence Avicenna immediately proceeds to divide induction thus defined into two kinds, complete and incomplete: either in all particulars, which will be a complete induction, or in some of them, and this will be an incomplete inductionâ„ ¢. The undivided sense is in agreement with Aristotleâ„ ¢s definition of induction as stated in Topics, i.e. a passage from individuals to universalsâ„ ¢. It also accords with induction as discussed in Prior Analytics, i.e., a passage from all the species of a genus to a generalization about the genus itself.â„ ¢ The inadequacy of incomplete induction is emphasized in almost all of Avicennaâ„ ¢s logical works. Here is a quotation from his Daneshnameh (Book of Knowledge): And when those who indulge in inductive reasoning observe that many or most cases are of a certain attribute, they conclude that all are so. But the conclusion does not necessarily hold true, since it may be that the unobserved instances are contrary to the observed ones, and while a hundred thousand instances agree, yet there may be another that doesnâ„ ¢t. This is exemplified by the case of crocodile, which moves its upper jaw [when chewing], and not its lower one.[5] Having rejected (incomplete) induction as a means of justifying empirical generalizations, Avicenna, instead describes a partially similar procedure which he calls experienceâ„ ¢. While by definition not a species of deduction, experience, nevertheless, exhibits a deductive structure. In short, the process of attaining certainty in empirical generalizations, according to Avicenna, starts with the observation of particulars, and then reaches its conclusion through a deductive mode of thought, a deduction that elsewhere calls concealed (or imperceived) deduction.[6] It is due to the introduction of this deductive mode that experience differs from induction and the conclusion of an inductive reasoning is in fact justified. But what exactly is this concealed or imperceived inference Avicennas characterization suggests a natural explanation. However, in order to explain the details it will be convenient to rely as much as possible on Avicennas texts. This, of course, calls for lengthy quotations, but due to the importance of the point in question the reader, hopefully, will find it rewarding. In the following quotation Avicenna first illustrates the difference between induction and experience by an example, and then discusses some objections to, and possible misunderstandings of, his method he experience and the concealed inference involved. So let us start with his argument for the method of experience: Experience, however, is different from induction. And we shall soon explain what the difference consists in. Experience is like drawing the conclusion: scammony is purgative of bile. Surely when that happens frequently enough, it cannot any longer be considered as a matter of coincidence. So we make the judgment that it is in the nature (Shaâ„ ¢n) of scammony to be purgative of bile, and we are assured of that. [7] Further down, on the same page, but in another connection, Avicenna states the same argument in slightly different words: When it is verified repeatedly that the purging of bile follows the administration of scammony, we will conclude that this cannot be regarded as a matter of coincidence. Since what is coincidentally true cannot occur always or frequently. Thus we conclude that it is caused by scammony. The above argument uses as its major premise the principle What is true as a matter of coincidence cannot occur always or frequentlyâ„ ¢. This premise together with the frequently observed fact that administration of scammony is followed by the purging of bile, yields the conclusion: scammony is purgative of bile. The argument is thus, a hypothetical syllogism and has the form of: (1) p ( ~ q, ~ ~ q, /( ~ p The argument (1) is a deductive one, but it is not to be confused with another argument, also called deductive, discussed often in the literature, and propounded first by Hume in order to criticize it. We shall discuss that argument in part 3 below. The argument (1) also called concealed or imperceived deduction, lies at the ground of our belief in empirical generalizations. Now for example, when under the familiar same circumstances a sufficient number of cases of administration of scammony were followed by purging of bile, due to the concealed argument (1) with the major premise What is true as a matter of coincidence cannot occur always or frequentlyâ„ ¢ results in the conclusion Scammony is purgative of bileâ„ ¢. The first premise says if things did occur as a matter of coincidence then it would not be that they occur always or frequentlyâ„ ¢. Now, negating the consequent (canceling double negation) we shall have: therefore the course of events in question is not a matte r of coincidenceâ„ ¢, i.e., Scammony is purgative of bile. Thus, when a sufficient number of observations made of the administration of scion being followed by purging of bile, or that water boils when heated to a certain temperature, then under the conditions described below in part 2, on the ground of general principle of causation and in the form of Modus Tollens one concludes the generalization that `Scammony is purgative of bile`, or ` water boils when heated to a certain temperature`. Avicennaâ„ ¢s example is a typical causal law, i.e., a law that mentions a cause and an effect. It, however, can be easily generalized to the so called functional relationship, like the one which exits in the gas law in its classic form, and which establishes a relation between the volume, temperature, and (external and internal) pressure of a gas. The general form of the concealed argument, of course, remains the same as in (1). It seems to me, though I will not argue it here, that the principle that whatever is true as a matter of coincidence cannot occur always or frequentlyâ„ ¢ is related somehow to the Principle of Plenitude according to which everything that is possible will also some time come true. Avicenna seems to be committed to this principle in Al-Shifa. In that book he always equates possibility with being sometimes true and necessity with being always true.[8] However there is another suggestion for the origin of the principle. Professor Weinberg has suggested that the principle is directly derived from Aristotle. Professor Weinberg does not mention any reference to Aristotleâ„ ¢s works, but his suggestion is supported by Aristotleâ„ ¢s text in his discussion of the four causes, in Physics, II, where he talks about chance and spontaneity. I shall return to this issue in the appendix. 2. Explanation and Further Elucidation We shall now turn to a question that is essential to Avicennaâ„ ¢s theory of induction, and of which he is concerned to clear up some possible confusion. Here again I shall quote first a passage in which he summarizes his method from the end of his discussion in al-Shifa, and then explain various points he makes by adding further details. In the quotation that follows the numbers have been inserted to demarcate the different elements of his theory. He writes: What we are saying is this: [1] Often, as a result of experience, we find ourselves in a state of certainty, and we want to explicate the circumstances under which the certainty is attained. [2] This happens when we are assured that nothing accidental is taken into account, and [3] this in turn will be the case when the properties of the object are known to us, and [4] we find out that when the object exists some other thing always or often follows, and that when the object does not exist, that other thing does not follow either.[9] [1] makes it explicit that Avicenna is not skeptic about the possibility of knowledge. Thus his aim is the central goal of doing philosophy of science, i.e., to explain and validate scientific knowledge. In his words the question is, under what circumstances the state of certainty in scientific knowledge is attained [2] and [3] are essential to his view and state the circumstances under which the generalizations are arrived at and lead to certainty. The term accidental, as it occurs in [2], is used in its widest sense, meaning, not causing the effect. As an example of this, he mentions a generalization about scammony being purgative of bile, when the plant is grown in certain countries, but not in others. According to him, the generalization fails because something accidental to the situation is mistaken for what is essential. He writes: Thus nor do we deny that scammony may acquire, or lack, some specific nature or characteristic in some regions such that it may not be purgative of bile. Rather the experiential judgment must be as follows: the scammony of the kind known to us at present, and through our senses, is, by its nature, or because of a certain property in it, purgative of bile, unless an impediment intervenes. [10] In other words the generalization is not about scommony absolutely or under any condition, it is rather about the kind presently known to us, and through our senses. The argument is that if scammoy under such and such condition were not purgative of bile, this would not have happened often or regularly. The conditions include for example the property of being scammony grown in some specific region, and not just being scammony. He offers a similar explanation when he discusses another counterexample adduced by a critic. The counterexample has resulted from an imagined observation made in Sudan, where it is supposed that no other men but the colored are in sight and they are the only people that appear to the senses. Upon repeated observations, the critic continues, one should conclude the false generalization that All men are coloredâ„ ¢. Discussing this counterexample, Avicenna explains the observation here is not being carried out just among human beings, as is implied by the con clusion, but among human beings under such and such conditions, or from such and such parents.. He writes: In short, if by birth is taken [to mean] as being born of colored people, or born in such and such a country the experiential judgment will hold true. But if the conclusion is taken generally, i.e. as being born of people, then the conclusion will not hold with regard to the particulars referred to. For the experience has been carried out among colored people and not just among people, and these two are not the same things.[11] Thus [2] constitutes Avicennaâ„ ¢s diagnosis for all cases in which experience leads to error, These are cases in which something accidental is taken into account, namely what is not really a cause is taken as a necessary or a sufficient condition for the phenomenon in question. However, he mentions that if the characteristic is coextensive with the one under investigation, the conclusion will hold in connection with it also. It is for this reason and other disturbing conditions that Avicenna is prepared to accept that experience can sometimes lead to error: We never maintain that experience is immune from error, and that it always leads to certainty. How can that be maintained, while even syllogistic inferences are not exempt from error[12] In order to arrive at elements that are essential to a causal connection, (3) is introduced. According to (3), to achieve a correct generalization the properties of the object must be known to us. This is required in order to determine the properties from whose existence the effect follows, and also to eliminate the possibility of there being some other factors that are essential but not taken into account. The certainty will obtain to the extent that we are assured the initial conditions obtain and are the same as those that existed in our observations. This of course will not affect the deductive structure of inductive reasoning described earlier. [4] states the concealed deduction. The central question about the major premise is, is that proposition analytic or synthetic To complete our discussion of the state of Avicennaâ„ ¢s deductive justification of inductive generalizations, two further points must be discussed. The first concerns the indispensability of deduction in inductive generalizations, and the second pertains to the hypothetical nature of generalizations thus arrived at. Avicenna evidently does not here mean that inductive generalization is purely a deductive process, but only that without the deduction generalization will not be formed. He writes: It is not by reason of the frequency of the observed instances alone that the universal judgment in question is formed, but rather as a result of frequently observed effect, together with the deduction we have just mentioned.[13] The above point is important, since some people think that the deduction in question is not needed.[14] Avicenna flatly rejects the idea that induction is purely enumerative or self-supporting. The above point is the basis of his whole theory of experience. Another point is the kind of relevance the concealed deduction bears to experiential generalization. According to Avicenna if the deduction were not to be formed, the certainty invested through observation would not be imparted to the conclusion. A next point concerns the hypothetical nature of inductive generalization obtained; the conclusion itself is hypothetical and not categorical. As a limitative aspect of his experiential method, Avicenna is much concerned to point out that the generalities thus arrived at are not absolute, but conditional, conditional upon the existence of the circumstances in which observations have been carried out. It follows, that the subsequent application of the laws in question will hold true only in cases where the circumstances under which the generalization is made obtain. Such laws, then, will not take the simple form, If x is an instance of scammony, then, given that it is prescribed, it will be purgative of bile, but the much more restrictive form: If x is an instance of the scammony of the kind k observed in this region which is here and now present to our senses, then, given k, it will be purgative of bile, unless an impediment intervenes. This in part is to ensure that the condition (2) holds. In this connection Avicenna writes: The judgment will hold universally only under those conditions in which the experience is being made, and the frequently observed property of the object will pertain to the nature of the object permanently only in the region in which the observation has been carried out. And that will be the case unless an impediment intervenes. Thus the universal judgment formed through experience will hold true under these conditions, and not absolutely.[15] But isnâ„ ¢t the condition only in the region ¦Ã¢â€ž ¢ too restrictive In other words, does not the condition make the conclusion unduly restricted in scope, and thus quite unsuitable to be used as a premise in demonstrative sciences The answer is that the conclusion will not be restricted in scope in the sense in which the statement all the hair on my head is blackâ„ ¢ is. Rather it is restricted in the sense that the statement all hair having the same condition the hair on my head has, is blackâ„ ¢ is restricted. In fact, he wants to see generalizations thus obtained as supported by corresponding true counterfactuals. He writes: However if the subject matter is of a specific nature, then the specific quality may be what has been effective in the majority of instances available to us in our observations. This will no doubt prevent the conclusion from being unrestrictedly general, and requires it to be more specific with regard to the nature of the things observed. Failure to see this point can make the result of experience erroneous with respect to generality. Although in cases like that we are assured that an object, which is so and so will be such and such, we are never assured that, if any thing is so and so then it will be such and such.[16] 3. A Note on a Criticism of Deductive Justification of Induction. An objection has been sometimes raised against a version of deductive justification that differs fundamentally from the one discussed by Avicenna. The version in question is first discussed by Hume in order to criticize it. It uses the principle that Nature is uniform as its major premise. Ayer raises an objection to Hume suggestion and argues that if the deduction thus formed is accepted it can prove too much, and it would have unexpected consequences. We shall briefly discuss Ayerâ„ ¢s objection in order to show that Avicennaâ„ ¢s deductive justification is not open to this kind of criticism. A. J. Ayer in his Probability and Evidence, discussing various stages of Humeâ„ ¢s skeptical argument, at a certain stage finds himself obliged to part company with himâ„ ¢. This is where Hume, discussing the problem we are dealing with, holds that to make an inductive conclusion valid we need as an extra premises the principle that instances of which we have had no experience must resemble those of which we have had experience and that the course of nature continues always uniformly the sameâ„ ¢. Ayer adds: The obvious objection is that a principle so general as the one that Hume advocates cannot possibly do the work that is here required of it. We cannot validate the inference form all observed As are Bs to All As are Bs by adding as a major premises Nature is uniform`. The syllogism `Nature is uniform`, `All hitherto observed swans have been white`, therefore `All swans are white` is not to be rejected as John Stuart Mill maintained, just because the minor premise turned out to be false and so landed us with a false conclusion. It was invalid all along.[17] Ayerâ„ ¢s contention here is that the syllogism `Nature is uniform`, `All hitherto observed swans have been white`, therefore `All swans are white` is not invalid either because its major premise is false as Hume thinks, or because its minor premise is false as Mill says, but because the syllogism is formally invalid. Given that the universe is uniform and that All hitherto observed swans have been whiteâ„ ¢ it would not logically follow that `All swans are white`. Thus the argument is to be rejected not because some of its premises are invalid, but because the inference has not a valid form. Ayer continues: But of course such discoveries are not taken as refuting the uniformity of nature. They are taken only as proving that the uniformities that nature exhibits are in some respects different from what we had supposed them to be. Not `All swans are white` but `All swans are nonchromatic`, or, All swans are white under such and such conditionsâ„ ¢, or black, under such and such other conditions.[18] These few lines are in complete agreement with what Avicenna has to say in the presence of a falsifying situation. The discovery of non-colored human beings was explained by saying that being born of human parents is not a sufficient condition for a newly born human being to be colored. It is interesting to note that the language and the example used here by Ayer are pretty much the same as the ones used by Avicenna : Ayer uses the example here to refute the deductive justification of induction, but Avicenna uses his example to remove a possible misunderstanding concerning his proposed method. According to Avicenna the conclusion is false not because its major is false, but because the conditions under which the observations are made are not taken into account in the conclusion. Here Ayer seems to interpret uniformity of natureâ„ ¢ in its weak sense, while as it is obvious from the context of Millâ„ ¢s argument, he actually uses the phrase in a stronger sense, in which it means uniformity under the specific circumstances where the experience is madeâ„ ¢. Leaving this point aside, to be sure, Ayer is right in holding the deductive generalization cannot be validated by adding as its major premises Nature is uniform`, since this would not be a valid argument form. In contrast, the deduction described by Avicenna is of Modus Tollens form, and valid. Its major premise is based on a general principle of causation to the effect that every event has a sufficient cause. The generalizations thus obtained are of course, According to Avicenna, not absolute and unconditional, but restricted and hypothetical. To return to the example Ayer discusses, the correct generalization would not be: All swans are whiteâ„ ¢, but All swans begotten from white parent swans are whiteâ„ ¢, etc.. According to Avicenna, when this condition is not satisfied, the experience can only yield probable judgmentâ„ ¢.[19] A similar point can be made in connection with Humeâ„ ¢s remark when he writes, The bread which I formerly ate nourished me; that is, a body of such sensible qualities was, at that time, endued with such secret powers. But does it follow that other bread must also nourish me at another time, and that like sensible qualities must always be attended with like secret powers The consequence seems nowise necessary. Avicenna would agree that the consequence is not necessary. As in the case of his own examples, the universal judgment, he would say, will hold true only under certain conditions, and not absolutely. In the case of Humeâ„ ¢s specific example Avicenna would say, it is not just a body of such sensible qualities absolutely and without further qualification that would be taken as attended by the power of nourishment, but along with it there are some other conditions that are determined and operative. These conditions may be partially or even wholly unknown to us and neglected, and this explains why experience sometimes errs. As we noted in part 2, Avicenna said that the conclusion (about scammony) will follow if it is restricted to the scammony grown in certain countries, and is of the kind known to us at present. According to him, the generalization fails because something accidental is mistaken for what is essential. This was the same point made by Ayer about what has gone wrong with the generalization All swans are white. Appendix At the end of chap. 4 of his Physics, II, Aristotle proposes to discuss the question what chance and spontaneity areâ„ ¢, and asks whether or not they can be reckoned among the division of causes.[20] The following chap. starts by: First then we observe that some things always come to pass in the same way, and others for the most part. It is clearly of neither of these that chance is said to be the cause, nor can the effect of chance be identified with any of the things that come to pass by necessity and always, or for the most part. This and similar passages in these chapters must be what people have taken as expressing the principle, What is true as a matter of coincidence cannot occur always or frequentlyâ„ ¢. But a careful examination of these passages will leave no doubt that what Aristotle has intended here is not a principle from which one can infer individual inductive laws. his thesis about language has been turned into a thesis about the world. He continues, however, not only have there been some philosophers who have mentioned chance among the causes, but there is, he reports, a further circumstance that is surprising: people often speak of events that occur by chance. He writes: Many things both come to be and are by chance and spontaneity, and although they know that each of them can be ascribed to some cause ¦nevertheless they speak of some of these things as happening by chance and others not.[21] Elsewhere, but in the same connection, Aristotle mentions as a case of chance the example of a man who, coming by chanceâ„ ¢ into the market and finding there a man whom one wanted, but did not expect to meetâ„ ¢.[22] In this circumstance the meeting of the man is described as a chance event. Now the surprising circumstance, according to Aristotle, is that while some people believe that the meeting of the man is not due to chance, yet people often speak of that event as happening by chance. Aristotle thus sets out to analyze the circumstances under which an event is said to be happening by chanceâ„ ¢. The first characteristic he identifies as required for an event to be described as happening by chanceâ„ ¢ is that it should not come to pass by necessity, always or for the most part. Thus he is referring here to a necessary condition under which the expression by chanceâ„ ¢ or its equivalents can apply. If the condition does not obtain, the expression is no longer applicable. If the man who went to the market had met the other man there always or frequently, that particular instance of meeting him would not have been characterized as a matter of coincidenceâ„ ¢, or as occurring by chanceâ„ ¢. Stating these necessary conditions for the application of the term the effect of chanceâ„ ¢ seems to be all that Aristotle has in mind when he says, nor can the effect of chanceâ„ ¢ be identified with any of the things that come to pass by necessity and always, or for the most partâ„ ¢. From this I conclude that Aristotleâ„ ¢s statement is not to be taken to imply that if the circumstance is not of the type to which the expression the effect of chanceâ„ ¢ is applicable, then there is a necessary or causal connection involved in that circumstance. On the contrary, it seems fairly clear that the statement in question describes one of the conditions Aristotle has found necessary for describing an event as happening by chanceâ„ ¢. If this is correct then the principle cannot be used as a ground for justification of inductive generalization. There is yet another condition in this theory to be satisfied, if an event is to be described as happening by chanceâ„ ¢. It must belong to the class of events, [I]n connexion with which the phrase for the sake of something is applicable. (Events that are for the sake of something include whatever may be done as a result of thought or of nature).[23] Thus, according to Aristotle, where both conditions apply the event is said to be happening by chanceâ„ ¢. This means that if the second condition were not satisfied the phrase would not be applicable. That is, it may be that an event is infrequent and rare, and yet not referred to as coming about by chance. From what we have said it is, however, clear that the statement What is true as a matter of coincidence cannot occur always or frequentlyâ„ ¢ as it is used by Aristotle is different from that statement as it used by Avicenna. Avicenna wants to employ the statement as a principle underlying our inductive reasoning, and as a ground for establishing the existence of a necessary connection among events that occur always or frequently in a determinate manner. And this is not, as we have observed, the way in which Aristotle uses the principle. When he said due to chanceâ„ ¢ could not be said of the events that occur frequently, what he meant was that when any course of events occurs frequently it can no longer be characterized accidentally. Thus, the principle in question concerns not the presence of a necessary connection, but rather the use of the expression by chanceâ„ ¢ or accidentally. To use that statement for establishing the existence of a causal connection seems to invol ve a misinterpretation of an Aristotelian thesis that is about language as a thesis about the world. Acknowledgement It is a pleasure to record my thanks to Professor Paul Thom and Professor Frank Jackson of ANU who, commented on an early draft of this paper, and to the University of Isfahan that supported the research. References Al-Farabi, (1985/86). Al-Mantiq inda l-Farabi, edited by R. Al-Ajam, 3 vols. Beirut. Aristotle, (1928) Posterior Analytics, translated by G. R. G. Mure, under the editorship of W. D. Ross, Oxford University Press. Aristotle, (1928) Prior Analytics, translated by A.J. Jenkinson, under the editorship of W.D. Ross, Oxford University Press. Aristotle, (1928) Topics, translated by W. A. Pickard-Cambridge, under the editorship of W. D. Ross, Oxford University Press Aristotle, (1930) Physics, translated by R. P. Hardie and R. K. Gaye, under the editorship of W. D. Ross, Oxford University Press. Avicenna, (1956) Al-Shifa: AI-Mantiq. AI-Burhan(Demonstration), Cairo, edited by A. E. Afifi, Cairo. Avicenna, (1964) Al-Shifa, AI-Tabiâ„ ¢yyat (Physics), edited by Sa`id Zayed, Cairo. Avicenna, (1971) Al-lsharat wal-Tanbihat, with Tusiâ„ ¢s Commentary in Margin, edited by S. Dunya, 4 vols., Cairo. Avicenna, (1971) Avicennaâ„ ¢s Treatise on Logic, translated by F. Zabeeh, The Hague: Martinus Nijhoff. Avicenna, (1984) Remarks and Admonitions: Part One: Logic, translated by S. C. Inati, Pontifical Institute of Mediaeval Studies, Toronto, Canada. Avicenna, (1985) Al-Najat, edited by M. T. Daneshpazhooh, Tehran University Press, Tehran. Ayer, A. J. (1972) Probability and Evidence, Macmillan. Cohen, L.J. and Hesse, M. (eds.) (1980) Applications of Inductive Logic, Oxford, Gohlman, W. E. (1974) The Life of Ibn Sina, Albany: SUNY Press Claredon Press. Hume, D. (1955) A Treatise of Human Nature, ed. Selby Bigge, L. A. Oxford. Weinberg, J. R. (1965) Abstraction, Relation, and Induction, University of Wisconsin Press, Wisconsine [1] Avicenna ( Ibn Sina ) lived from 980-1037 AD. For further information on his life, see Gohlman, W. E. (1974). For a detailed discussion of Avicennaâ„ ¢s influence upon Mediaeval philosophers, see Weinberg, J. R. 1965, chap. iii. [2] AL-ajam, R. 1`985/86, Vol. 3 , p. 100. [3] See Cohen, L.J. Hesse, M. 1980, p. viii. [4] See also, Avicenna, 1985, p. 5,: Avicenna, 1984, p. 129,: Avicenna, 1964, p. 557. [5] The translation is made by the author from the Persian original. Also cf F. Zabeeh, 1971, p. 25. Similar remarks can be found in Avicenna, 1984, p. 129. [6] In al-Shifa, he refers to this deduction simply as deduction but in a later work, al-Isharat, he also adds the adjective concealed (or imperceived), perhaps to distinguish it from enthymeme. [7] Avicenna, 1956, p. 95, ff. All my translations into Englishare are made from this edition. [8] It must, however, be said that his last work, Isharat does not support the principle and allows for unrealized possibilities. [9] Avicenna, 1956, p. 97. [10] Avicenna, 1956, p. 97. [11] Avicenna, 1956, p. 96. [12] Avicenna, 1956, p. 97. [13] Avicenna, 1956, p. 96. [14] For a servey of Inductive support for induction see Induction by Max Black, in Encyclopedia of Philosophy , ed. Paul Edwaqrds, 1986. [15] Avicenna, 1956, p. 96. [16] Avicenna, 1956, p. 97. [17] Ayer, 1972, pp. 20-1. [18] Ibid., p. 21. [19] Avicenna, 1956, p. 96. [20] Physics, II, 4, 196b 8-9. [21] Physics, II, 4, 196a 12-14. [22] Physics, II, 4, 196a 2-4. [23] Physics, II, 5, 196b 21-23.

Comprehension Critique Essay Example | Topics and Well Written Essays - 750 words

Comprehension Critique - Essay Example In their findings, they noted that all students in the first two cohorts who had graduated were absorbed in the teaching jobs. Furthermore, since the deployments of the two batches, the number of nurses had increased, owing to the fact that now the faculty could afford to enroll more students as a result of availability of teachers. Thus, they concluded that the shortage in the number of nurse could be addressed by increasing the number of faculties since there was going to be a steady supply of lecturers. A lesson to the authorities in charge was to ensure there was to be an increase in the faculties of nursing if the shortage of nurses was to be solved. Their research was reasonably reliable but is not the lasting solution. This is because the funded students in the accelerated doctorate program may decide to down their tools after three years of service. If this will be so, then what will be the fate of the students already admitted into the nursing faculties? I bet they will lack tutors to foresee their academic needs. Furthermore, what will happen if the fund were pulled out? I guess that the doctorate students will pull out. Thus, this solution only applies if the said factors will not happen. Gerolamo, Angela, Roemer & Grace (2011), decided to establish if the key issues behind the shortages of nurse was connected to work load within the faculty. Using qualitative secondary literature review, they worked out on three main objectives namely: to establish the meaning of shortage in the faculty, evidence that shortage is affecting the work process, and analyze policies affecting the process of nurse activities. In their study, they compared the literature concerning work load and nursing and other faculties. In their findings, they noted that all literature concerning nursing shortages pointed to work load as the main cause. Furthermore, they established that

Personal Construct of Leading Essay Example | Topics and Well Written Essays - 3000 words

Personal Construct of Leading - Essay Example This includes: the wisdom to develop an organizational vision, good communication skills, knowing one’s skills and employing it, ability to empower and motivate his/her subordinates, able to establish trust by being reliable and constantly competitive, creativeness and resourcefulness. The challenge of having outstanding leadership skills in managers continuously increases as a result of the tight competition in domestic and international markets. A good managerial leadership is important since it could lead to the success and profitability of the company. In most cases, effective leadership skills could enhance the business operations. In line with having an efficient operational system, a company could reduce its unnecessary operational costs due to mismanagement and other operational errors due to miscommunication and lack of a structured operational system. The savings that could be derived from establishing good leadership skills could result to the increases in the revenue generation of a company. Leadership in management also has a role in retaining the best talents within the business organization. Failure to have a good leadership within the business organization could result to a lot of dissatisfied employees. Losing these talents could be very costly because of the costs of training and developing new employees to adapt with the mission and vision of the company. Over the years, a lot of philosophers have come to develop a lot of leadership theories in order to enable these organizations to have the knowledge of the different types of leadership strategy. Some of these organizations would even go through a trial-and-error so as to determine which among the existing leadership theories is the best and effective strategy. Trail-and-errors in determining the most effective leadership strategy should be avoided. Businesses organizations today are already facing a lot of internal and

How does addiction affect high school students (15-18 years old) Essay

How does addiction affect high school students (15-18 years old) grades or school performance - Essay Example tained by them are also influenced by the factors like setting proper priorities, maintaining pleasing attitudes and demonstrating acceptable behavioral practices. And., it is reported that the proportion of students that falls in the above category is only 40 % of the school population (Nelson et al, 2001). It is equally surprising that atleast a quarter of the high school leaving children felt unhappy and supportless and another 15 percent have the history of either attempting or committing suicide (Nelson et al, 2001). A closer introspection clearly reveals that the contributory factors for such disturbing situations are tobacco addiction, alcohol abuse, wide variation in the mental state like depression and bipolar disorder, unbearable loss of loved one, humiliation and easy access to very lethal systems (Nelson et al, 2001). Among these, addiction to tobacco is found to be the easiest trap to which students easily fell due to the easiness in availability of the products and rela tively lower social stigma attached to this habit when compared to others in the list. Thus this research study is undertaken with the objective to investigate how the academic performance in schools are affected as a result of addiction, more specifically to tobacco smoking. A research study carried out among a set of school children have given wide ranging reasons for getting addicted to the tobacco products, mostly for smoking (Dongre et al, 2008). It says that nearly 50 percent of the students succumb to smoking in school due to the peer pressure. The next contributing factor is for curiosity to explore the â€Å"pleasures† in the process. A small fraction of students, about 8 percent, resort to tobacco claiming it to have a curative value (Dongre et al, 2008). Another research conducted to understand the psychosocial predictors in the onset of the tobacco smoking shows a strong relationship with four different factors. These are categorized as social and interpersonal

The Anonymous Christian As Described By Karl Rahner Essay

The Anonymous Christian As Described By Karl Rahner Essay I would like to first start by giving a short biography of Karl Rahner as described by the Karl Rahner Society. He was born in Freiburg, Germany, on March 5, 1904 and died in Innsbruck, Austria, on March 30, 1984. He entered the Jesuit order in 1922 and he was one of the most influential theologians in the Vatican II era. His essays covered a broad range of topics; most of these issues were what concerned the Catholics from the 1940s to the 1980s. His essays provided many resources for both academic and pastoral theology. He was quite popular in his native German-speaking countries through his teaching, lectures, editorial labors and membership in learned societies. He was published in international publications like Concilium. He had a large collection of works 1651 publications (4744 including reprints and translations); He also enjoyed a positive reception of his contributions by many Protestant thinkers. Rahners influence became more evident after his service as an official papal theological expert from1960 to 1965 before and during the Second Vatican Council. To understand how Rahner arrives at his concept of the anonymous Christian, it is important to understand the basis of ideas of Rahner. He was greatly influenced by Immanuel Kant, Heidegger, and the Belgian Jesuit Joseph Marà ©chal. The basis of Rahners thoughts comes from a vision of the world being a profound area of Gods self-communication. Rahners first two books were Spirit in the World and Hearer of the Word. Rahners position, as written in his essays, was deeply rooted in the Ignation way of thinking, believing that God is in all things, sacramental piety, and devotion to Jesus and the Catholic doctrine. Rahner addresses the anonymous Christian in an interview provided to Rev. Norman Wong Cheong Sau in an article titled Karl Rahners Concepts of the Anonymous Christian an Inclusivist View of Religions, he provided his personal definition of anonymous Christian to Rev. Sau interviewer: We prefer the terminology according to which that a man is called an anonymous Christian who on the one hand has de facto accepted of his freedom this gracious self-offering on Gods part through faith, hope, and love, while on the other he is absolutely not yet a Christian at the social level (through baptism and membership of the Church) or in the sense of having consciously objectified his Christianity to himself in his own mind (by explicit Christian faith resulting from having hearkened to the explicit message). We might therefore, put it as follows: the anonymous Christian in our sense of the term is the pagan after the beginning of the Christian mission, who lives in the state of Christs grace through faith, hope, and love, yet who has no explicit knowledge of the fact that his life is orientated in grace-given salvation to Jesus Christ. A non-anonymous Christian for lack of a better term or a declared Christian is someone who has accepted Christ and lives with the grace of Gods grace, love, hope and understanding. This person declares himself a Christian, was baptized and lives by Gods laws. Rahner bases his belief in the anonymous Christian as someone who lives a Christian lifestyle but has not yet declared himself a true Christian. By declaring oneself a true Christian, according to Rahner, you must be baptized, attend mass and pray in the traditional standardized way. This of course, includes living by Gods laws and living in a Christ like manner. This person declares themselves a Christian in every way, the way they talk, the way they pray and their absolution from original sin. A good example of the declared Christian would be Mother Teresa. Mother Teresa acknowledged that she lived in the Grace of God and followed his words and teachings. She accepted Jesus as her way to God. In believing that Jeus Christ is the only way to God would be to think in an exclusivist manner. According to Rahner there is more than one way to reach God. This would be the Inclusivist view. It accepts that Jesus is but only one way to God, but acknowledges that there are others. Rahner talks of the supernatural salvation for people who live in Gods grace without the acknowledged title of Christian. The Inclusivist view is what has led to Karl Rahners description of the anonymous Christian. According to Rahner it is not necessary to be a declared Christian to work your way to God. In Pope John Paul IIs visit to Mahatma Gandhis tomb The Pope put flower petals on the grave and said that followers of other religions can be saved by Christ without being converted. This gave some popularity to Rahners claim that any man who practices a religion or acts according to natural law and is blessed by Gods grace is an anonymous Christian, even if he does not wish to admit it. Gandhi was a perfect example of this anonymous Christian, although he did not call himself a Christian by name he lived in a Christ like manner, followed his religion faithfully and exercised Christian attitudes to others, thereby living in Gods grace. There is a quote in the Rahner Reader on Page 75 that best describes the awareness utilized by Gandhi in being called an anonymous Christian, The mind of even the anonymous Christian is raised to the supernatural order by the grace of Christ, philosophy is not purely secular activity. The best of modern philosophy should be considered the self-reflection of a mind to which God has revealed himself implicitly through his grace. This quote described the grace given to Gandhi through his self awareness and through his thought process that leads to his Christian like beliefs. Although, again, not being a declared Christian, Gandhi, would be considered an anonymous Christian as his beliefs and life style brought him into the grace of God. Of course, any person can become an anonymous Christian; it is based on their beliefs and their way of thinking, and their supernatural salvation. If a mans reason is that which leads him closer to grace then as per Rahner, The anonymous Christian whether they know it or not, whether they distinguish it from the light of their natural reason or not are enlightened by the light of Gods grace which God denies no man. Being a Christian is not a prerequisite to receiving Gods grace. According to Rahner, Gods grace is open to all men. Presented in Rahners Reader is a passage about exploring new lands, Christs message can still be heard. Although, the inhabitants may not understand Christ or his word it does not mean that they are not living in the grace of God. The Western World, during its wonderings into strange lands while carrying Christs message, always encounters a world in which Christs grace has long been at work even though not called by its own name. (Rahner 80) Basically what Rahner is saying here is that no matter where we travel we can find anonymous Christians. He believes that Gods grace is at work in many lands, places where the inhabitants may not even have heard of Jesus Christ or of God Himself. Rahner has a very open mind, in the exclusivist view the only way to God is through Christ. Rahner is exemplary of the inclusivist view. I agree with Rahner that to be near God does not necessarily mean that we must only accept Jesus Christ as our Lord and savior. There are many people that live a good life, are Christian like in all of their ways but they do not worship Jesus the same as Christians. Many people in many lands are blessed by Gods grace. Many of the people of Israel, although Jewish, still live a life that is graced by God. They pray, the exhibit Christian like atitudes, Jewish people can live a righteous pious life and through reasonable intelligence believe that they are righteous, and imagine God telling them that no matter how good of a life they lived they could not get into heaven or be awarded the gift of his grace. This is where Rahners anonymous Christian theory believes that although they are not considered Christians, they still can receive Gods grace and love. To sum up Karl Rahners position of the anonymous Christian, anyone can be an anonymous Christian; it only takes the act of living as a Christian and not the explicit declaration of being a Christian. Grace exists by affecting a spiritual, personal substantiality, by being the divinizing condition of the latter, and hence presupposes and incorporates into itself the whole reality of this person as the condition of its own possibility and makes it part of the factors o fits own concrete being (Rahner 75) In other words grace exists by the actions of people and the actions are a part that makes up the whole. Therefore, it is the actions of the people that decide if they are worthy of Gods grace. The world is full of anonymous Christians. Some we may recognize by name such as Gandhi and others are the anonymous faces we pass everyday on the street. But we are not able to pick them out except by their actions because even their worshipping or non worshipping habits cannot help to pick out those worthy of Gods grace.

My Life Learning Experience with R.S.V Essay

R. S. V My Life Learning Experience with R. S. V Name Course Title Teacher Date Abstract Many individuals have experienced problems with their hospitals or health care facilities. An important concept that I learned from facing this family crisis that will be examined in this paper is that, when a family member becomes seriously ill, they need quality medical care. Sometimes, when a person’s life is at stake, the further a person lives from medical facilities which can offer quality care can be a grave factor. R. S. V 1 R. S. V in Infants This paper will examine several lessons and concepts which I learned from personal life-learning experiences. Three examples that will be addressed in this paper will examine a different aspect of a certain life-learning experience. In researching and analyzing each aspect of a life-learning experience, this paper will examine the four elements of Kolb’s Model of Experimental Learning. The first aspect of the lessons I learned after enduring a family crisis which this paper will explore includes how I learned about an illness that frequently affects infants called Respiratory Syncytial Virus. Respiratory Syncytial Virus, or RSV, is a respiratory virus which has many of the same symptoms as the common cold and is usually contracted by children during winter months. After my newborn son, Carter Forrest Barnhart began displaying symptoms of a common cold, my husband and I took Carter to his local pediatrician. Unfortunately, the pediatrician improperly diagnosed the virus as a simple common cold and sent Carter, my husband and I back home. However, after we returned home, his symptoms did not improve. Instead, he began coughing profusely and did not want to eat. I became greatly concerned about our son’s health. Within a few days, Carter had lost weight and become weak. Then his breathing appeared to be abnormal, and my husband and I began to suspect that something else was wrong with Carter. R. S. V 2 By April 7th, 2002, Carter’s breathing problems got considerably worse, and my husband and I thought that he could possibly suffocate. So, in a desperate attempt to help Carter’s health, we brought our son to the nearest hospital. He was then hospital, arrangements needed to be made to send him to Charleston Area Medical Center. Carter later arrived safely at the Women and Children’s Hospital, a division of the Charleston Area Medical Center in Charleston, West Virginia. He was then placed in the hospital’s Pediatric Intensive Care Unit, where he remained for five days. Looking back, I now realize the high importance of residing in communities which have high quality health care facilities. I learned that the first doctor who diagnosed my son did not diagnose Carter properly by failing to recognize that what looked like the common cold was actually Respiratory Syncytial Virus (RSV). The pediatrician’s error could have cost my son his life. After Carter was taken to the emergency room at our local hospital, I learned that, when someone’s life is at stake, the distance from a medical facility which can provide quality care is sometimes a life and death matter. Thus, one of the lessons that I learned by this life-learning experience is that it is important for all individuals to have quick access to a state of the art hospital or medical facility. A medical facility must be able to provide the excellent care that a seriously ill R. S. V 3 ndividual needs. In this example, a baby needed to be treated by a special infant care unit, which our local hospitals did not have. Therefore, the baby did not have ready access to the kind of medical facility that he needed. The proper medical facility can mean the difference of life or death, thus, I now understand that the quality of the medical facilities, and the services received from those facilities provided, is one of the important issues facing people today. Learning about the importance of living near a high quality health care facility helped me become amiliar with the idea that a person should be fully educated about the health services in his or her community before something critical occurs. I regretted the fact that we were not more prepared to deal with this crisis. Thus, I have since learned that I need to research the qualifications of any professional my child will be receiving treatment from. In the future, I will research hospitals or schools before enrolling my child in them. I can also apply the concept that quality care is an important aspect of a person’s life to other situations as well. For example, I will have o make sure that my child has a qualified pediatrician and dentist to take care of his health needs in the future. I will also have to ensure that my child gets his vaccinations. Moreover, I learned that there is no substitute for being prepared for an emergency situation. I plan on researching the response time of our police and fire departments and plan to learn about the efficiency of our ambulance services. Another part of the lessons I learned while confronting this family crisis is how I learned that high quality heath care is best provided by highly qualified doctors. I lso learned that an unqualified doctor may easily misdiagnose a patient’s symptoms. The discussion below will show how I have learned to ask questions before selecting a pediatrician. My son was initially treated by a pediatrician who misdiagnosed the baby’s medical symptoms and declared that our infant was we were told to take our child home and give him some cold medicine. This was our child’s only treatment, and the medicine did not work. Carter’s symptoms did not improve after a reasonable period of time. Thus, my husband and I began to suspect that something else could be wrong. Then, when our baby turned pasty in color, started to cry inconsolably, refused to eat or drink anything, lost weight, and then hardly cried or moved in his crib, my husband and I became more concerned. We later learned that Carter had RSV and double pneumonia. Since then, I have spoken to many doctors about rural medicine. One of the doctors I spoke to that works at our local hospital explained in a recent personal interview which I conducted with him that many people do not ask enough questions of their doctors after they have been told the results of a diagnosis. He advised that potential atients should ask about all terms that describe the problem and that the doctor should fully explain the R. S. V 5 condition to the patient. More importantly, when the patient is a baby, the infant’s parents need to understand the complete diagnosis of their child’s condition The doctor also said that a great deal of rural patients do not know how to properly ask their doctors specific questions related to the diagnosis. Therefore, rural doctors need to take more time to explain things to their patients, especially in cases where doctors are not absolutely sure of the diagnosis. I was also told that some patients have no reason to be told when something is misdiagnosed as nothing more than the common cold, especially when a child’s doctor confidently tells an infant’s parents that the symptoms should improve when the baby took the cold medicine. The lesson is that parents must be very careful when choosing a pediatrician. I learned that a good pediatrician knows how to check a baby for a variety of diseases. In the case of my son, the first pediatrician failed to properly diagnose the baby because he was, at the very least, was not familiar with the symptoms of RSV. Thus, I learned that receiving treatment from a qualified pediatrician is an essential part of a child’s health care. I also realized, in other areas of my life, I need to be certain that I am qualified to perform any Job that I might later want to undertake. So it is imperative that I take my education as serious as possible so that I will later be prepared to succeed in my chosen career. R. S. V6 Another important concept that I learned through my life-learning experience is that Just like other people, doctors make errors too. Unfortunately, a doctor’s mistake can cause the loss of ones life. Any professional should avoid making unnecessary mistakes at all times. Therefore, I would like to avoid making mistakes which would be considered negligence in my chosen career. Thus, I now believe that I need as much training in the field of health care management as possible, because that is the field which I intend to begin my professional career once I have received my Bachelors Degree. I also now would like to become actively involved in professional organizations and associations in which school friends and successful will help me exchange information with other health care management professionals hich will hopefully help me keep atop of current developments in my field. The third aspect of the lessons I learned which this paper will explore is that many rural health care facilities in America do not have up to date equipment. I also learned that, for the past several years, many local family health care facilities have suffered from recent cutbacks in federal grant money. This paper will now discuss my findings about the importance of selecting a health care facility which has up to date equipment and employees that keep on top of current developments in the medical ield. R. S. V7 Not only were the doctors more knowledgeable at the Women and Children’s Hospital in Charleston, but the doctors at the hospital in Charleston also had more current equipment and also performed their duties much more quickly and efficiently than the doctors at the local hospital. I learned that, when the life of a loved one is at stake, a hospital with modern equipment and trained staff can mean the difference between life and death. I also now believe that parents should visit the local hospitals before their first child is ever born to make sure those hospitals re not understaffed, dirty, or not funded properly. While larger hospitals may charge more money for visits, the money paid for a proper diagnosis at a quality facility is far less than the money one might pay if an illness is misdiagnosed. In addition, local medical care facilities need to provide quality, up to date services to their patients. In this situation, Carter needed to be treated in a special care unit in which â€Å"patients are attached to electronic monitors which track vital functions as well as to other equipment that support breathing† (Roberts, 1993, p. 170). Unfortunately, only larger acilities usually have modern pediatric intensive care units, and large hospitals are not all cities. I have learned that a high quality health care facility should have up to date equipment. Modern equipment is essential to provide patients with the best possible R. S. V8 health care. However, a lot of rural hospitals cannot afford this. The issue of a facility which does not have modern equipment is a very important one, and the concept applies to other situations which I may have to deal with later on. For instance, I will want to make sure that, any school my child is enrolled in should have adequate acilities. I will want to ensure that the school has smoke detectors in every classroom and that the fire extinguishers are in proper working order. This paper analyzed the various lessons and concepts that I learned from some â€Å"life-learning† experiences. Each of the paper’s three parts explored a different aspect of my experiences. This paper used the four elements of Kolb’s Model of Experimental Learning to detail how I used the lessons during a family crisis. R. S. V9 References Mesa, CA: ICN Pharmaceuticals. Roberts, M. J. (1993). Your Money or Your Life: The Health Care Crisis Explained. New York: Doubleday.

Neoclassical and Romantic Writing Essay

Neoclassical and Romantic movements cover the period of 1750 to 1850. Neoclassicism showed life to be more rational than it really was. The Romantics favored an interest in nature, picturesque, violent, and the sublime. Unlike Neoclassicism, which stood for the order, reason, tradition, society, intellect, and formal diction, Romanticism allowed people to get away from the rational views of life and concentrate on an emotional and sentimental side of humanity. In this movement the emphasis was on emotion, passion, imagination, individual, and natural diction. Resulting in part from the liberation and egalitarian ideals of the French Revolution, the Romantic Movement had in common only a revolt against the rules of classicism. Neoclassicism was an artistic and intellectual movement, beginning in the mid-17th century in England, both progressive and traditional in its goal of rivaling the literary and artistic accomplishments of Augustus Caesar’s day and the classical period in general. This movement could be characterized as a â€Å"religion of the head. † Neoclassical writers imitated great poems of the past because of the belief that men had agreed on certain fixed ways of writing across the centuries. Rules for pastoral poetry, the satire and the epic were respectfully followed Romanticism was an artistic and intellectual movement that spread across Europe in the late 18th and early 19th century. This movement was a reaction in direct opposition to the Age of Reason in its understanding of human happiness and the means to achieve it. This literary revolution could be characterized as a â€Å"religion of the heart. † Romantics, in direct opposition to the previous age, believed in the guiding forces of nature. They believed that nature held all truth, and didn’t search for such in science and mathematics as the neoclassicists did. They were impassioned and fond of beauty, as well as myth.

Sufism Hermeneutics Has Gained A Prominent Place Religion Essay Example

Sufism Hermeneutics Has Gained A Prominent Place Religion Essay Example Sufism Hermeneutics Has Gained A Prominent Place Religion Essay Sufism Hermeneutics Has Gained A Prominent Place Religion Essay Although, from the last few old ages the term Sufism Hermeneutics has gained a outstanding topographic point but it is non something which is modern or unusual. Many philosophers in the yesteryear used to analyse the Greek, Latin and Sanskrit texts as they got cognizant of the importance of philosophical and interpretative surveies. In Sufism Hermeneutics, two stairss are needed to be followed: the first measure is the finding of existent context of some text, word or any sentence while the 2nd measure is the critical apprehension of messages and meanings in the symbolic signifiers. Sufism Hermeneutics has contributed a batch as it has provided a great trade of survey to the history of Sufism, development in the rare attacks to the Quran, influential facets of Iranian poesy and Quri?anic accounts which are critical to be understood. Sufism Hermeneutics has gained a broad scope importance. It is being taught in assorted European and American universities from many old ages. Sufism provides a huge field of research in Islamic surveies, anthropology, history and political relations. Different Sufis have done their occupation with regard to Hermeneutics. They have explained their readings. For illustration many Sufis have interpreted Quran, Persian poesy, Arabic etc. The major work is done by the celebrated Sufi Abu Bakr Muhammad Ibn Arabi who was born in 1165 at the metropolis of Murica ( Andalusia ) . He is called as Muhyi-al-din ( the energizer of faith ) in the Islamic field where few of the Sufis have a clasp on the issues. He is the Ash-Sheikh Al-akbar ( the greatest maestro ) among many Sufis of the yesteryear. His infinite parts like Futuhat al-Makkiya and Fusus al Hikam are widely noticeable. Futuhat al Hikam has been made as an encyclopaedia of the well known Sufi philosophies. He is celebrated for the subject of Wahdat-al-Wajood which means as the Oneness of being. But Sirdar Kapur Singh, another philosopher and a civil retainer considered this close to the spirit of Sikhism ( Because of the fact that many bookmans interlinked Sufism with Sikhism ) . Hermeneutics which is referred as Twil in Islam is non merely the reading or theoretical work but besides iti?s like a scientific discipline of psyche in the Sufism field harmonizing to Ib n Arabi ( Arabi, 2004 ) . Although, Ibn Arabi has a wont of mentioning abstracts but, his plants have the quality and ranges from poetical, geometrical and mathematical. Therefore, he adds all the signifiers of symbolism in his hermeneutics. His original definition of Hermeneutics or Tawil is based on the basic usage of symbolism. The expert of Islamic scientific discipline and spiritualty, Syed Hossein Hasr has said that this is harmonizing to Ibn Arabi that a complete procedure of Hermeneutics includes the symbols which should be used in an appropriate mode by utilizing the rudimentss symbolisation in that text. Hasr has told that Arabi considers that Tawil is something which starts everything from its beginning. This he elaborates by the fact that there is nil in this universe which is merely precisely like what it seems to be. This can be clarified by another common observation that world can non be wholly determined by the outer visual aspect. Every clip one needs to hold an interior penetration every bi t good. Similarly, in Islam, it is said that if there is the exterior ( Zahir ) of anything or facet than it must besides hold the inside ( Batin ) . Ibn Arabi is of the position that Tawil or Spiritual Hermeneutics is anything which describes the Zahir and the Batin as good i.e. world from the outward to the inward. Immanuel Kant, another deliberated philosopher nevertheless, denied this thought of Zahir and Batin but it can be served as a message for him by which he can recognize the construct which has been noticed and experienced ( Arabi, 2004 ) . Every Sufi has given importance to symbolism in the Hermeneutics. They considered that symbolism is used as a linguistic communication around the universe and the full land consists of the things which besides their outer worth have the symbolic importance every bit good. Ibn Arabi has included in his Hermeneutics the nature and all the things which a adult male experience in his life. It can be said that it is really near to the modern idea, the idea particularly depicted by Martin Heideggerian through his Existentialism who ab initio studied priesthood. Mary Warnock, writes about Existentialism that i?the universe is thought of as a codification, or set of symbols, and the intent of the phenomenology is to construe iti? ( The Sikh Review, 1996 ) . Therefore, holding this thought under consideration Heidegger used the term i?Hermeneutic Phenomenologyi? . Further, the codification of belief of faith and different events which are observed by the mani?s head can besides be considered as a portion in the procedure of construing the interior side of a text ( Arabi, 2004 ) . The basic purpose of all the Sufis behind making the Hermeneutics is to depict, construe and measure the message of God and the sermon of holy texts or any other text. If the Hermeneutics of Quran is taken into observation so it will be concluded that all the Sufis find the symbolisation used in the Quri?anic Ayat which serve as the interior provinces of psyche of the Quri?an. They have an ability to compare the universe and Quri?an and complect the higher provinces of relation to the psyche with those significances of Quri?an which can be merely determined by the expertness. There had been categorized seven degrees of readings of the Quri?an by the Sufis like the seven degrees of psyche being and the construct of seven celestial spheres. The procedure starts when a Sufi digs out the worlds and significances of Islam and during this procedure of finding he gets able to research his ain psyche and so he is compelled to detect a religious nucleus for which these worlds have so many sym bols to convey a peculiar message. Ibn Arabi shows a proper application of symbolisation in his work to all the texts whether it is a Macrocosm Quri?anic text, the full universe that has this Holy book which serves as a complete beginning of counsel for them or it is the application of symbolisation in his microcosmic psyche which is cognizant of all the truths of this universe. So, Ibn Arabi has provided the construct of macrocosmic every bit good as the microcosmic facets of exposure in his Hagiographas ( Arabi, 2004 ) . Whereas, in the Futuhat, Ibn Arabi has shown the astrological symbolisation and he has besides combined it with the scientific discipline of names and letters. One should look up to his work if he notice his intellectualism by which he made it certain that the 20 eight Stationss of Moon correspond with the 20 eight Arabic Alphabets. He besides depicted the correspondence among each planet to one of the Prophetss and each zodiac mark to one of the celestial qualities so as to do the Universe Muslimized and to do the procedure of celestial spheres revolution an act in which visible radiation of a godly personality is scattered from the Universe due to the legion enormous qualities and polarise the visible radiation of Moon ( Almond, 2004 ) . Therefore, universe can be taken as the great illustration for the finding of Macrocosmic Quri?an. This is due to the ground that the religious qualities which are described merely like the religious names mentioned in Quri?an are so much inherent in this Universe merely like the original reverent possibilities by which God clarifies himself in the World like the manner in which he has described himself in the Quri?an. Cosmos boundlessly display the Ayat or marks. Through this one can easy place the truth of one God. So, we can reason that through the Tawil or Spiritual Hermeneutics the Sufis come to cognize about the world of God ( Almond, 2004 ) . If the procedure of Hermeneutics of Ibn Arabi is observed than it must be noticed that he was keen in his thought of construing anything. He was good in analysing the history and linguistic communication of the texts. Although, he had a deep emphasize on symbolisation and many other philosophers have besides showed its importance but symbolisation sometimes appears to be critical to understand by the people. The symbols are normally found hard to recognize. Although, it is considered as an effectual manner for the procedure of Hermeneuticss but the convenience of understanding the symbolisation used in the readings is merely limited to the Sufis or philosophers. But the readers should look up to Ibn Arabii?s construct of exterior and interior facets as it follows the original practicality and it tells the people about a outstanding manner to measure different things and his work with regard to Futuhat and his overall Hermeneutics ( Arabi, 2004 ) . Other than this, a western linguistic communication survey has been besides done with the Rashid al-Din Maybudii?s Persian commentary on Quri?an, Kashf al-asrarwa i?uddat al-abrar which is really the Unveiling of Mysteries and Provision of the Righteous ( Keeler, 2006 ) . The book trades with the interlinking of Hermeneutics and philosophy in Sufi composing which is really can be considered as the commentary on Quri?an and which besides presents the Iranian Tafsir to the audiences ( Keeler, Sufi Hermeneutics: The Quran Commentary of Rashid al-Din Maybudi. Vol 11, 2009 ) . In the past epoch when people used to hold a really small thought about the Iranian speech production universe, Maybudii?s Kashf al-asrar has now gained a broad importance and is taken into a outstanding consideration. It had defined non merely the advancement in the Sufi Hermeneutics but besides it has depicted the cognition of Sufis gained through tradition. It besides contains those subdivisions of the commentary which are hard to be understood by the audience, the infinite expressions and the short history of incidents in the Islamic divinity. These incidents were related to the of import figures of that Islamic divinity. Besides, the Maybudii?s kashf al-asrar has the Sufi philosophies in item ( Keeler, Sufi Hermeneutics: The Quran Commentary of Rashid al-Din Maybudi. Vol 11, 2009 ) . Now an illustration of the book can be taken which is related to the Sufism Hermeneutics by Rashid al-Din Maybudi who has discussed the religious hermeneutics and the thoughts related to it. The writer starts the description with a wide debut of Kashf al-asrar and himself. Then the intellectualism is discussed from which all the thoughts are extracted. There is a division in specifying the thoughts. The first treatment by the writer is the analysis of Hermeneutics of Kashf al-asrar which is offered to the readers and which includes the theory, standards, purposes and methods by which Quri?anic reading is done. At this point the writer has made compartments which include the chapters and in those chapters the writer gives and presents the different constructs. Chapter two and three are at that place in the authori?s head among which chapter two is the Hermeneutics portion of Kashf al-asrar. These Hermeneuticss are harmonizing to Meybudii?s ain statements and texts which explain his gr ounds of complecting those readings which are suited for the populace to read or which are really critical for the normal existences to understand. Besides through this he besides explained the ground of composing his commentary in Iranian linguistic communication. Now chapter three discusses Kashf al-asrar with those hermeneutics which are related to mystics. It begins with theories. The theories are fundamentally the theories of degrees of significance in the Quri?an which discuss their connexion to the traditions which have the written readings. Great advantage is taken by this Maybudii?s combination of exoteric and esoteric readings in Kashf al-asrar. There is a comparing between his Nawbat II and Nawbat III commentaries on specific paragraph of Quri?an. This is an effectual manner to show the Hermeneutics of Mystical reading. The chapter moves to an terminal by demoing the methods of mystical reading and by giving illustrations which are related from Qushavrii?s Latai?if-ishara t and from Kashf al-asrar ( Keeler, 2006 ) . Then the Maybudi has derived the attending of people to another portion of his political orientation. In this portion the philosophies of mystical philosophies which are mentioned in the Kashf al-israr are discussed. There is besides a treatment of general background of the Sufism at the clip of Maybudi. It focuses on the development of love divinity. Then Maybudi gives an overview on the chief mystical instructions of Kashf al-asrar. He besides tells about the relationship with the philosophies of Abd Allah al-Ansari. Now Maybudii?s another idea arises by the treatment on the constructs of Ontology and Cosmology which are related to the treatment of God and treatment about creative activity. The other facets which he references are: Muhammand Light and the creative activity of Adam. Besides the autumn of Adam and the understanding of Alast are briefly discussed. Chapter six of the book explores different facets. These facets are related to the religious counsel which nowadays in Kas hf al-asrar. This counsel includes religious psychological science of Maybudi, the instructions on the penetration of human, religious Stationss, religious hierarchy and eventually the different attacks to the numinous way. In the last subdivision of 2nd the mystical divinity of Kashf al-asrar and the integrating which deals with the philosophies of the mystical way of love are defined ( Keeler, 2006 ) . These chapters fundamentally deal with Maybudii?s ways of conveying his instructions by agencies of his mystical readings made on the narratives of Prophetss like Abraham, Moses and Joseph. The ground of concentrating on the narratives of these Prophetss is fundamentally the involvements of all the Sufis in the topic. By this the readers realize the gravitation of Maybudii?s composing in which he portrays the Prophetss as the paradigms of the religious nomad. Besides, he defines and interprets the life events of Prophetss in such a manner as they are the provinces and Stationss of a Sufi way ( Keeler, 2006 ) . Therefore, Maybudi has provided the cognition to the people by doing the complexnesss of the Persian texts easy. He has besides given the illustrations of other Sufi literature in his Hagiographas. These illustrations depict the appropriate reading of Kashf al-asrar. By conveying and explicating different facets of different texts by the fantastic work of Maybudi, the audience has come to cognize about the philosophies of Sufism and the linguistic communication of Sufi literature. Equally far as the rating of the Maybudii?s work is concerned so it can be said that he has shown many thoughts through his statements about Hermeneuticss of the texts. If a comparing is made between Ibn Arabi and Maybudii?s work so it can be said that Maybudi has given a better literature. He has given importance to easy text for the readers. Means, he has reduced the complexnesss of texts and presented an easy linguistic communication to the people. While, Ibn Arabi has given importance to symbolisation which can be find as a hard manner to find. Other than the positiveness and superb work of construing the Quri?anic poetries many other bookmans and intellectuals have opposed the thoughts of construing Quri?anic poetries. We can take illustration of Professor Kristin Zahra Sands ( Specialized in Sufism, Quri?anic, Islam and Media surveies ) who has criticized the construct by holding an sentiment that for the Muslims Quri?an is the Godi?s word for them which was specially revealed to Muhammad. If they are holding this position than they should besides hold the bravery of understanding the readings which I have made. Her statements are: How can one construe the Godi?s words? How the readings are done on single footing? Is the reading is any accomplishment or art? But these statements once more answered by different Sufis in an effectual and alone manner. They answered these inquiries by taking into consideration a broad scope of facets. They say that readings are fundamentally done on the premises sing the nature of Quri?anic text, the beginning of cognition which is normally necessary for the reading procedure and the endowment required for the ego seeking the cognition. These commentaries were different from the past Sufi commentaries and had an advanced Sufi manner ( Noorani, 2006 ) . For illustration, there is book written by Mohamed Charfi who has profoundly analyzed the past misinterpretations about Islam. In that book the writer has clarified the positions of different Muslims and non-Muslims who had non a clear thought about Islam. In Tunis, a jurisprudence professor helped Charfi in spread outing his message but he was opposed excessively and sentenced to imprisonment. Although he was a progressive Minister but he had to vacate merely to travel up against the inordinate security forces which were at that place to battle against the motions which were introduced by him. Scholars like Bayram in the nineteenth century have enormously presented the analysis and acquisition in an astonishing mode. It was written in French and was translated by Patrick Camiller into English. The writers analyzed on the footing of Quri?an. Many Arab and European authors wrote the same book in Gallic but were non noticed and cited in the English books ( Noorani, 2006 ) . Apart from the sentiments from the different Sufis and philosophers, it is a general belief of the Muslim community that sermon is conveyed to every member of the society now it is up to the person that whether he/she obeys it or non. This can be clarified by an illustration that sun light appears on every mirror but it is reflected in an effectual manner on to that mirror which has a smooth surface. So, the people who have strong believe and have a clean idea merely those can merely obey the orders of God. By this, it can be concluded that unfavorable judgment of Kristin Zahra Sands can be wholly denied. Sufis are the godly people who have the ability to construe the words of God. They are the knowing people who have a clasp on faith. Their accomplishments and art of reading is different from a common adult male. So their virtuous workss are merely understood by those people who have a deep penetration. From the Hermeneutics of Quri?an and religious poesy, another spiritual subject had been discussed by different Sufis and bookmans i.e. the Hermeneutics of Suspicion. Intuition can be defined as the province of suspect which makes a individual to happen out different other facets or constructs of life which are unnoticed and unobserved by the people. Surush has identified the Hermenutics of Suspicion and besides the jobs which are created by the world of religion or difference in religions. After detecting inability of homo of specifying the worlds of life Surush took the aid of intervention of the best account. He had explained by maintaining it under observation that different truth claims can non be combined as different people possess different ideas with regard to the faith. He had besides discussed the ground behind this that as there is a diverseness of religions so people have different constructs which can make struggles ( Abu-Rabi, 2006 ) . These struggles are raised by the distinctions in truths and the apprehension of truth. He so introduced a comparing of indexical strategies and faith which consist a great trade of different hypothesis which are on their portion related to the individuali?s outlook. Surush considers this thought of truth as a metaphysical truth which is absolute and timeless. He had explained the nature of indexical truth is merely concerned with a peculiar experience of homo. These experiences can be held the two facts together and which is besides determined by the indexical truth. Surush suggests that truth and genuineness of indexical hypothesis both are interrelated in a sense that they have the general facet of i?For mei? and i?For youi? ( Sonn, A brief history of Islam, 2004 ) . Surush had this thought that difference in sentiments reveals the assorted experiences of people. in the presence of conflicting truth claims, he holds the realist attack and faces an internal incompatibility. He clarifies it by giving the illustrations of assorted believe. Like Christians say that Jesus was a Trinity member and a God incarnate. While contradictory to this belief Muslims and Jews are of the position that Jesus was non a God incarnate and there is no Three that exists. Another position which a Christian has is that Jesus was died on the cross but Muslims say that he was non crucified. Surush had claimed that both the religionsi? constructs are right. His thought generates a dissension in logic. It violets the jurisprudence of individuality and by this he ends up the treatment in a rational mode. Harmonizing to Surush, this is a neer stoping argument and we can non alter peoplei?s belief as everyone acts harmonizing to their political orientation and no 1 will of all t ime accept each otheri?s positions and due to which the world of religion will stay unsorted ( Sonn, A brief history of Islam, 2004 ) The thought of Suspicion Hermeneutics is different from other Fieldss as it does non construe a text but it interprets the heads of assorted people, the heads of assorted beliefs. We can see Surushi?s thought as it is a common observation in this epoch that people are free to believe, they are free to pattern their faith, they are obstinate with regard to their religions and beliefs and their readings. So they will non listen to any other individual as it does non do any difference to them and as they have to follow their spiritual norms and values. So a portion of it can be considered as a fact that the battle of religions will be continued for of all time and no 1 has the quality of picturing the worlds. The celebrated Sufi Jalal al-Din Rumi has besides contributed in the field of Quri?anic Hermeneutics. He has depicted a Quri?anic character Pharaoh in his Hagiographas. However, Rumi has non presented the traditional readings of Quri?anic versus but a outstanding part of his poesy is dedicated to the Quri?anic readings. In his Hagiographas related to the Quri?anic readings, he foremost gives a complete description to his Quri?anic readings. He tells about the qualities and genre of his readings fundamentally. There is a contemplation of binary differentiation in his Hagiographas. These differentiations are between the outer and interior significance of the poetries. But it does non intend that his work is Manichaean. He has made it non double by encircling the outer significance by the inner. His readings show that he conceives Quri?an non that he merely understands it. This is claimed by the readers really who feel that he has a power to convey. Harmonizing to Rumi Quri?an is that t ext which has an ability to read the heads of readers. He considers that fundamentally the texts make up ones mind that how much cognition a reader has? If the authorship is understood by the reader than it can be said that he has a sense of understanding the Quri?anic poetries as he has a clasp on Quri?anic cognition ( Amer, 2009 ) . Rumi has given a brief description of the Quri?anic character Pharaoh. He is of the position that Pharaohi?s word picture is first and first psychological. It fundamentally focuses the highlighting of the motives behind Pharaohi?s actions. Then Rumi has presented his readings on Pharaohi?s character. He has interpreted the Quri?anic narration of Moses and Pharaoh ( Amer, 2009 ) . In short, Rumi has emphasized on the affair that the procedure of reading and understanding different Hagiographas is simply related to the reading and apprehension of ego. It can be said that Rumii?s Hermeneutics are unitary in which the outer and interior i.e. the cosmology and psychological science have gained a different places of a world ( Ashrof, 2005 ) . If Sufism Hermeneutics is exactly discussed than it can be concluded that it is something which is done by the mind of a Sufi. Sufis are born to construe as they are provided with a great trade of endowment and mind. They can convey the two universes of cosmology and psychological science by the aid of their adept heads. Sufism is although considered near to Sikhism as the Sufis like the Sikhs follow their saints and construe in such a mode that the original significance of the text remains as it is. Therefore, Sufism Hermeneutics has a critical importance in the Sufi literature by which people get to cognize about the different facets of Islam and the significance of Godi?s word.

The Prince of Demons Lies Among Us Professor Ramos Blog

The Prince of Demons Lies Among Us History repeats itself. For centuries horrifying atrocities have occurred repeatedly. In the aftermath we ask ourselves why? How? We absolve ourselves and our responsibility in these atrocities by offering prayers, but do we ever take action to end the destruction? The answer is no or else it wouldn’t happen again. During the holocaust innocent families were ripped apart; adults and children were tortured and killed because of their religious belief. For decades, African Americans in the south were raped, tortured, or lynched because of the color of their skin. Today, crowds of unarmed civilians are gunned down by a single man wielding a gun, sometimes there’s a motive, sometimes there’s not. In any case, it’s tragic, senseless and destructive. So how do we explain this? Maybe we call it racism, hate crimes, or mental illness. Maybe we invent a demon who causes all these things and we blame it on the demon. That’s where the Demogorgon comes into play. The Demogorgon is a demon, it is the worst of the worst, the Prince of Demons. This demon is responsible for all the destruction, murder, chaos, rage and evil in the world. In the game Dungeons and Dragons, the Demogorgon is described as â€Å"a rampaging monster, said to be â€Å"the embodiment of chaos, madness, and destruction.† Can you imagine a single being causing a massive amount of pain in one sitting? I chose this monster because I believe it is a fictional representation of something, we see every day but can’t face. Like the Demogorgon, Mass shooters can cause a severe amount of pain and destruction on a small-time frame. With the time it takes to blow out a candle a mass shooter could have already sprayed down a group of unarmed civilians with and automatic rifle. â€Å"The shooting, which is being called the worst of its kind in modern U.S. history, occurred at an outdoor concert close to the Mandalay Bay Resort, the New York Times reports. The suspected gunman – Stephen Craig Paddock, 64, of Mesquite. Nev., fired for 10 to 15 minutes on concert goers from a room at the resort using what were thought to be fully automatic weapons, according to NBC News†(Axelrod). The Demogorgon is strong, fast and an unarmed human does not stand a chance against this demon. The mass shooter himself is not particularly a strong or fast being but equipped with a weapon made for mass destruction and a lack of conscience he creates destruction, madness, and chaos swiftly. In reference to the shooting in Las Vegas on October 1 2017 it was said that â€Å"It was a deadlier day than American soldiers have ever suffered in Iraq or Afghanistan, and the worst mass shooting in modern US history.† The shooter causes destruction by killing and wounding civilians. The shooter destroys families by ripping their loved ones away from their family. Along with one person’s death dies their future, their hopes, their dreams. What they could have become and what they could have provided their family and the world also dies. The Demogorgon does not care about the death toll and neither does a mass shooter. The mass shooter causes madness and chaos from the sound of gun shots. The Demogorgon is silent and stealth, it’s hard to detect his presence before an attack but once he lets loose a guttural screech, you are made aware of his presence and proximity to yourself. A mass shooter could go unnoticed in a crowd of people but once the sound of gun shots rings out, people start screaming and running. Unfortunately, it’s not always clear where the shots are coming from so people run in all directions. Sometimes people trip and fall and get trampled by a stampede of scared and panicked people. Jeffrey Jerome Cohen is the writer of Monster Culture (Seven These) where he breaks down the different aspects of monsters and helps explain what purpose they serve. The first monster theory that applies to the Demogorgon is Thesis II: the monster always escapes. â€Å"We see the damage that the monster wreaks, the material remains, but the monster itself turns immaterial and vanishes to reappear someplace else†. The Demogorgon lives in another dimension referred to as the upside down in the Netflix show Stranger Things. This dimension is similar to one that humans live in with the only difference being death and dark magic exist there (Stranger Things, season one, episode 8). The Demogorgon is able to open a portal into the human dimension where it kills without prejudice and then goes back through the portal to its own world. A mass shooter could be anyone with an arsenal of firearms. A mass shooter lives among us, they have jobs, families and hobbies. They seem like one of us until the day comes that they pack up their guns head to a crowded event and shoot down every man, woman, or child. Then the shooter kills himself or is killed by someone else in hopes of preventing further damage. On October 1, 2017 at the route 91 harvest music festival in Las Vegas Stephen Paddock gunned down a crowd of concertgoers, 58 people were killed and 515 were wounded by gunfire. Before police could apprehend Paddock, he killed himself. He didn’t have to answer to anyone for his crime, he didn’t have to face the aftermath of what he caused, he escaped. As the Demogorgon reappears through its portal, a mass shooter isn’t one single person but a title that can be obtained by anyone who guns down a group of unarmed civilians. So just because one mass shooter kills himself another one will pop up in his place to kill again. Thesis V: the monster polices the borders of the possible applies to the Demogorgon. â€Å"Curiosity is more often punished than rewarded† (Cohen 12). This proves to be true for the faction of the government seeking to extend the boundaries of the human mind. In season one of Stranger Things, a little girl with telekinetic and telepathic powers is used to make contact with the Demogorgon, by doing this she creates a bridge between its dimension and ours. This makes it possible for the Demogorgon to wreak havoc on the human dimension. In an article in the New York Times, author Camilla Schick explained that Stephen Paddock was able to gun down so many people in such a short period of time not only because he had 14 AR-15 rifles, 8 AR-10 rifles, a bolt-action rifle, and a revolver but also his AR-15 rifles were equipped with bump stocks with 100 round magazines. Bump stocks modify semi-automatic weapons so that they can shoot rapidly without pause. All these weapons and accessories were purchased lawfully in broad daylight. Why do citizens living in a civilized society need automatic rifles? And why do they need bump stocks that make an already dangerous weapon more dangerous and faster? The government made automatic rifles legal, they made bump stocks legal and in doing so they made these atrocities possible. What is the government trying to explore by providing clear and easy access to weapons of mass destruction? It is our American born right to bear arms but at what body count does this access and exploration of weaponry end? After Paddocks rampage in Las Vegas the bump stock was banned in December 2018 with the regulation in effect as of March 2019. That did not put an end to mass shootings. The Demogorgon is a demon, out of all the demons it is the evilest. It is one creature and causes a severe amount of pain and death with no remorse. I believe the Demogorgon is meant to represent mass shooters. A mass shooter is a single person who severely wounds or kills a crowd of strangers with no remorse. They gun down people so effortlessly it’s almost like its instinct for them. We created these monsters by giving them access to guns and telling them it’s their natural born right. We continue to strengthen mass shooters by legalizing more types of guns and more types of accessories that enhance already enhanced weapons. The Demogorgon is scary but it is a creation of our imaginations, we can give it weaknesses, find an â€Å"Achilles heel† and then it’s not so scary because we stand a chance of fighting back. Whenever I would misbehave, my mom would tell me â€Å"I brought you into this world and I can take you out†; The American government has brought to life the possibility of mass shootings and we all stand dumbfounded and heart broken when another mass shooting happens. We forget that government is for the people and the American government can end that possibility of mass shootings. â€Å"Article Demogorgon: Prince of Demons.† Demogorgon: Prince of Demons | Dungeons Dragons, dnd.wizards.com/articles/features/demogorgon-prince-demons. Axelrod, Jason. â€Å"Las Vegas Officials Respond to Shooting, Others across Country Voice Support.† American City County Exclusive Insight, Oct. 2017, p. 2. EBSCOhost, search.ebscohost.com/login.aspx?direct=truedb=a9hAN=125531940site=ehost-live. Cohen, Jeffrey Jerome. Monster Theory: Reading Culture. Chapter one Monster Culture (Seven Theses). Univ of Minnesota Press.1996. Schick, Camilla; Horn, Dave; Cirillo, Chris (October 2, 2017). Las Vegas Shooting Live Updates: Multiple Weapons Found in Las Vegas Gunmans Hotel Room. The New York Times. ISSN 0362-4331. Archived from the original on October 2, 2017. Retrieved October 2, 2017. Stranger Things: Season One. Written by Ross Duffer, Matt Duffer, Justin Doble, Jessie Nickson-Lopez, Paul Ditcher, Kate Trefty, Netflix, 2016. ZORNICK, GEORGE. â€Å"WMDs in Las Vegas. (Cover Story).† Nation, vol. 305, no. 10, Oct. 2017, p. 3. EBSCOhost, search.ebscohost.com/login.aspx?direct=truedb=a9hAN=125509282site=ehost-live.