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Comparing and contrasting creation myths
Comparing and contrasting creation myths
Greek influences on western society
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Human Creativity and Spirit
ABSTRACT: Values provide evidence of spirit in human life. Spirit is a creative mental force for realizing values, a force which shows signs of a superindividual growth and decline, a life of its own. This paper documents the historic rise and decline of several waves of human creativity. I also consider possible factors that would account for the rise and fall: the presence of new material, social encouragement and/or patronage, temperamental egotism on the part of creators, the attraction of pioneering talent, or a collective or superindividual spirit.
Evidence for the life and character of spirit is furnished by the historical rise and fall of waves of human creativity. Examples of such waves are classical music, the Italian Renaissance, the German Renaissance, Greek philosophy, Christianity, modern science.
The concept of spirit is meaningful. Our experience of value requires it. What are the sources of value? What gives them their authority? Reason, social conditioning, biological drives based on natural selection have all been proposed as sources. There is a great deal of truth in these proposals. However, reflection convinces us that none of these sources is alone sufficient, and even the three working together are not enough to account for all the values that motivate us. We shall support this conviction by argument in due course. Spirit is a hypothesis, as yet in early stages of definition, which provides a ground for otherwise unaccountable value phenomena.
What is spirit? Negatively defined, spirit is a susceptibility to values that motivate us through our minds but need no rational foundation, outstrip and overpower socialization, and have no findable relation to species survival. Positively defined, spirit is a creative mental force for realizing values, a force which lives in us as individuals and which shows signs of a super-individual growth and decline, a life of its own.
In this paper I search for the nature of spirit and its values in a wide-optic synthesis of waves of creation. As this synoptic view must range over many specialties, it is bound to raise doubts and objections in the minds of specialists. One cannot be a specialist in all the fields I shall discuss; as the same time, someone must take an overall view. Nothing is more obvious than that unrelieved specialization leads to loss of coordination and direction; the community of scholars is replaced by a collection of quarrelsome property owners. I ask specialists to take my communication as something to focus and correct, and I hope it will serve them as a stimulus to panoptic thinking.
Spirit), the nature of man and the need for salvation, and sin and the means of atonement.
"Why did William Golding Write His Novel, Lord of the Flies? - Homework Help - ENotes.com." Enotes.com. Enotes.com, n.d. Web. 14 Apr. 2014.
Sporre, Dennis J. The Creative Impulse: An Introduction to the Arts. 4th ed. Upper Saddle River, NJ: Prentice Hall, 1996. 310-378.
“Death, the end of life: the time when someone or something dies” (Merriam-Webster, 2014). The definition of death is quite simple, the end of life is inescapable. I chose to write about death and impermanence because it is something we all must inevitably face. People often deal with death in a number of different ways. Although it is something that we must eventually face, it can be hard to come to terms with because the idea can be hard to grasp. Some of us fear it, others are able to accept it, either way we all must eventually face it. In this essay I will look at two different literary works about death and impermanence and compare and contrast the different elements of the point of view, theme, setting, and symbolism. The comparison of these particular works will offer a deeper look into words written by the authors and the feelings that they experiencing at that particular time.
... It is unlikely that society will be willing to respond to every situation with rationalization and logical thought – nor should they have to, for emotions have the power to give us a closer connection to the people surrounding us. Even if a person chooses to not make decisions based on Utilitarian logic, the principles are at least capable of opening a person up to the idea that their actions and decisions affect people other than themselves.
ABSTRACT: This paper addresses religious epistemology in that it concerns the assessment of the credibility of certain claims arising out of religious experience. Developments this century have made the world’s rich religious heritage accessible to more people than ever. But the conflicting religious claims tend to undermine each religion’s central claim to be a vehicle for opening persons to ultimate reality. One attempt to overcome this problem is provided by "perennial philosophy," which claims that there is a kind of mystical experience common to all religious traditions, an experience which is an immediate contact with an absolute principle. Perennialism has been attacked by "contextualists" such as Steven Katz who argue that particular mystical experiences are so tied to a particular tradition that there are no common mystical experiences across traditions. In turn, Robert Forman and the "decontextualists" have argued that a certain kind of mystical experience and process are found in diverse traditions, thereby supporting one of the key elements of perennialism. I review the contextualist-decontextualist debate and suggest a research project that would pursue the question of whether the common ground of the world’s mystical traditions could be expanded beyond what has been established by the decontextualists. The extension of this common ground would add credibility to the claims arising out of mystical experience.
The world’s oldest profession. Escort. Whore. Hooker. Wench. Streetwalker. Call girl. Courtesan. Hustler. Harlot. No matter what you call it, we all know it as prostitution, and it is typically accompanied by a negative attitude. Montgomery College professor Susan A. Milstein, however, argues that prostitution is merely another job, saying, “Imagine a woman who is engaging in a specific behavior for money. Is that prostitution, or is it a job?” If we take away our preconceived notion of prostitutes as streetwalkers or whores and look at them as employees attempting to make a living, they become normal people in our eyes. Prostitution is often looked down upon as disgraceful or “dehumanizing” because it pertains to sex, a topic that is quite touchy in modern day American culture (Milstein, 2009). Depending upon the media outlet, prostitution is often portrayed to be an either glamorous or a distasteful profession, but if we begin to look at prostitution as just that, a profession, we can also start to question the legality of it. The decriminalization and legalization of prostitution would bring financial stability, safety, and health benefits to the profession.
In this essay I will consider Stewart Guthrie 's paper Spiritual Beings: A Darwinian Cognitive Account. The purpose of this essay is to outline Guthrie 's argument about where animism comes from, and where it fits into religion. I will explain his argument as to why gods and spirits are often depicted as invisible and/or intangible, despite being anthropomorphisms. I will argue that although his argument is compelling it presents two weaknesses. Firstly, the resultant definition of religion seem restrictive. Secondly that his argument fails to take into account atheism.
Thomas R. Edgar, Satisfied by the Promise of the Spirit (Michigan: Kregel Resources, 1996), 41.
Sanders, Teela, Maggie O’Neil, and Jane Pitcher. Prostitution: Sex Work, Policy, and Politics. London: SAGE, 2009. eBook Collection. Web. 17 Oct. 2015.
The argument for whether prostitution should become decriminalized or not is significant and has valid points for each side. Prostitution is the act of selling or practicing the sale of some form of sexual act. Over a stretch of time, many people and organizations have researched and decided their personal stance on whether the act should be permitted under the law or not. Legalizing this act is thought to bring less sex trafficking, increased public health, and more while the other side argues that the legalization would increase sexually transmitted diseases, increase violent assaults, and more. Sisyphe Raymond’s “Ten Reasons for Not Legalizing Prostitution” and John Haltiwanger’s “Why Legalizing
Until the 1960’s, attitudes toward prostitution were based on the Judeo-Christian view of immortality. Researchers have recently attempted to separate moral issues from the reality of prostitution. The rationale for its continued illegal status in the U.S. rests on three assumptions: prostitution is responsible for much ancillary crime; and prostitution is the cause of an increase in sexually transmittted disease. These assumptions are now the question.
William Golding’s Lord of the Flies exemplifies man’s capacity to unveil his innate primal nature when there is a breakdown of social order and a thirst for power. The characters of his novel portray the monstrosity of evil which dwells within human beings. For instance, Kunwar’s analytical essay about Golding’s novel states, “Though the young kids are in a place which is far from corruption, a place with no outside infl...
Religious explanation is much different than scientific and philosophical explanation and when misunderstood can have a great conflict. Religious explanation does not originate from observation or logical deduction, but from belief of there being knowledge we don’t know of a higher being(s) who make and sometimes control us humans and the universe which we live. Religious explanation is where some of the first philosophical claims originat...
The real world of our universe one can present as consisting of the totality of the interconnected (through the known fundamental interactions) units of the nature, for example, photons, atoms, molecules, cells, living organisms, men, stars, galaxies and ets. Their materiality is shown, for example, in the outwards activity (the power), in which the units of nature come forward as integrated formations in the relation of other units of nature; their spirituality, enlightened through the materiality, in the form (in order of the growth of the spirituality) of the inside activity (that is of the spontaneous transitions into their different states), in the form of the senseorganized unity ( regulated by any laws), of the soul, and of the spirit. Different units of nature have different degrees of the spirituality, which are shown in the spontaneity, statisticality, selforganization, freedom of the will and so on, therefore one can say about corresponding spiritual aspects of any units of nature.