Happines and Contemplation

Happiness is Contemplation

Happiness is secured through virtue, it is a good attained by man s own will. In his book “Happiness and contemplation” Josef Pieper reassures this statement. And, in a systematic way he devoutly presents, the tlrst halt ot his book to the examination ot happiness, the Importance of Its linguistic extraction, from the simple way to the spiritual, why we desire happiness, and the nature of our longing for It, The metaphysics of happiness, the possibility of happiness and goodness of being stand or fall together, the cause of happiness, the relationship between happiness and Joy, as well as the means to happiness.

The latter he argues is contemplation which he sees as an Intultlve perception ot the universal good enthused and sharpened by love. contemplation us such Is gradually assembled to the Idea of the need of human happiness, with different meanings and alms he concludes that Contemplation Is focusing on the inner gaze, undistracted by anything from outside, but troubled from within by the challenge to achieve a profounder peace. Happiness is sold as a product in the marketing world and we as humans boldly buy we as society tall Into the trap otthe old tormula “greatest happiness tor the greatest number,  so It comes to us Ilke a surprise when we hear that mans ultimate happiness consists in contemplation. It would not be wise to discard the proposition that contemplation is man happiness, however we deeply analyze the meaning of the word and the roots of it.

Happiness is rooted in God and therefore in beatitude Happiness has many meanings in vernacular language, but, none of them have any connection with the splrlt or virtue ot the person, they are all related to the enjoyment or pleasure of the body. St. Thomas estates happiness” as an “attainment of d created good” and all humans can experience It In many different ays, from the drinking of water when thirsty to the enjoyment of the company of a loved one. However the appearance of happiness in satisfaction is not enough. The pursuit of happiness” comes to us as human nature, we want happiness by nature. because we are the only beings that can feel It. it would be unnatural to think that an animal feel happiness. so, to us Is a necessity and should be our ultimate human goal because this Is something that we cannot control, with this we conclude that happiness should be the ultimate goal of human life. Human nature conditions human souls to desire happiness, even though arguments gainst this concept might arise, ultimately we can say that men will have not the power to not want happiness.

Happiness as a concept ot satiation ot our own pursuit, provides for us the drink that will sausfy our thirst, and analyzing the complexity of human nature and all the needs of humans we only have to look up to the only perfect being, The only one who is Happy by his mere existence. “To God alone may perfect beatitude be attributed, by virtue of his nature. ” Looking to “happiness” as part of human nature and looking up to God as the ultimate happy being, the summa reassures this tor us as St Thomas concludes that Any human being who Is happy share In happiness that Is not of himself.

For God, existence. ” By this we conclude that God and happiness are the same, we fall in the same conclusion God as an impaired divine being. Exploring more the concept of “Happiness” as a pursuit and an end, we come to explore a metaphor where we see happiness as a thirst and we relate this thirst, as seeking happiness as a satiation of the will which demands quenching and this quenching of the thirst is happiness.

However, this simple metaphor can unfold in two parts one looking to “happiness as drink” and the other with “happiness as rinking” This can fall into the satisfaction of a non virtuous nature, as humans our thirsts sometimes go to extremes, man seek fame, fortune, wealth, and pleasures to quench our thirst but ultimately we realize that our happiness depends upon the glory of God. Because of this holy longing we are guided to conclude that the greatest happiness is sharing in eternity. So the satiation of this hunger and thirst only will not be satiated unless we partake of God himself.

Is happiness nothing but gladness overflowing, infinite Joy St. Thomas will say NO. Happiness without Joy is unthinkable, but they are two different things. In the Summa both concepts get clarified as Thomas explains it. “Therefore a person rejoices because he possesses a good appropriate to him” whether in reality, or in hope, or at least in memory. The appropriate good, however, if it is perfect, is precisely the man’s happiness. Thus it is evident that no t even the Joy which follows the possession of the perfect good is the essence of happiness itself. Enjoying life, filling with meaningful things, like serving others, being charitable, surrendering yourself to God, doing the right thing when is needed. All these things ring Joy to my heart, the ends of my dedication to them are only building on my happiness as a man. Differentiating we conclude that Joy is essentially secondary, the response to happiness. But, Joy has not purpose beyond itself. Happiness as the attainment of “the whole good” even though is difficult to find the meaning of the word attain we can conclude that is the means we use to reach our goal, so we find happiness being the result of acting and doing.

The idea of happiness as action reach to three propositions, happiness means perfection, perfection means realization, realization comes from acting. Happiness means erfection, “In perfect felicity the whole man is perfected,” Perfection means full realization” felicity must consist in man’s attainment of the uttermost degree of being real. “Realization is achieved by action” in analyzing this concept one might think of this of being an outward action, but, this should be done so this remains within the person himself.

 

Read more

Utopia in Candide

Marco Flores 9/24/12 Utopian Lifestyle Throughout much literature such as Candide, by Voltaire, a concept of a Utopia is introduced. In this book, the utopian society was represented by El Dorado. Here, no realistic world ideals were present, as they were completely satisfied with what they had. They did not pray to God for help or even were curious enough to venture off outside the premises of their city. Lack of curiosity, which is completely against the norm of human nature, was what made them believe they have a perfect society.

Most of all, in creating a fictional utopian society, Voltaire is satirizing classical European ways of thought, rather referring to them as the dystopia of the world. Utopias are essentially ideal societies that could never be duplicated in the real world of things. It is literally a fictional way of life that could only be strived for and never be reached. In the novel, they stumble upon El Dorado which is shown to be a magical utopian society. All men are kind and equal to each other and no one seems to want “more”, which we as Americans have been accustomed to.

They are not seeking to improve themselves in society, which is a concept so baffling for us to understand. It is difficult for us to understand because as a society the motto we live by is “we want more” and that is why we are far and away from a utopian society. We are never satisfied with what we have, while there in El Dorado, they simply are complacent with where they are. Unlike the citizens of El Dorado, that society was not achievable for Candide and Cacambo. Being an outsider, Candide could not simply drop his ideals to follow those of El Dorado, where gold and gems are just pebbles which they walk upon.

Unlike the kids of El Dorado, they could not just play with the precious metals as if they had no value. Not only do their citizens undervalue gems which would make them prosperous throughout the world, but they are satisfied and do not worship nor kill those who do not have the same beliefs as them. They don’t ask God of anything because they believe that what they are provided with is what they could and must use. “We do not pray to him at all, we have nothing to ask of him; he has given us everything we need; we thank him unceasingly,” 47). When Cacambo and Candide reach Eldorado, Candide concludes that this must be utopia, a place where everything “is for the best. ”  However, he is yet unhappy because he misses Cunegonde, and Cacambo has a “restless spirit” and is not satisfied, either. So, they leave because of their personal desires to achieve more wealth and fame back in Europe. The satire that Voltaire provides on the subject of a Utopia is that there is a great problem the world suffers is that the perfect state is unachievable.

Although El Dorado provides a home with no worries or difficulties, Candide always wants more. There is no way to please human beings, even when all of your mistakes are undone and all men are equal. The true problem is that troubles still exist and there is no way to achieve complete happiness. Although El Dorado is seen by Candide as a true Utopia, it is rather the garden which itself is the true Utopia. In the end, they are left with the concept of the personal garden as their true paradise.

Thus the theme of the novel is that happiness can only be achieved by concentrating on peace and well-being within one’s self, rather than seeking adventures, riches, or material goods. It was the Turk at the conclusion of the novel that describes happiness is like a garden, where you must spend time to cultivate it and let it prosper. Candide realizes that you are the one that must create happiness as things don’t just happen for a reason. As the “worthy old man seems to have created for himself an existence far preferable to that of the six kings” has done. 93). Throughout his life, Candide has struggled with Pangloss’ philosophy of optimism, while he tries to connect what he’s been taught and what he sees before him. Pangloss always taught him to see that things were always for the best and that there is an explanation for everything. This is difficult for Candide, as he does not see how a world full of war, murder, poverty, rape, and starvation could remotely hold the philosophy that “everything is for the best in the best of all possible worlds”.

On the other side, is Martin with his pessimistic view on the whole world. He sees everyone and everything in a bad light. It is not until the old man where Candide realizes that the world neither is the best or worst of all possibilities. Candide realizes that one can only be content with those around them if they are striving to achieve happiness within, rather than without. Voltaire explains to us that even when one reaches an ideal society where things cannot get more perfect, one is still not satisfied.

Rather than just satirizing the ideas of utopia, he is criticizing our very own human nature. After all attempts to reach bliss through religion and riches, Canide combines the teachings of his two professors, Pangloss and Martin, to the belief in a simpler life full of inner satisfaction where one spends his time cultivating his own garden. So, instead of being a place where no further improvement is necessary, Voltaire explains that a Utopian Life is rather one where you control the variables and focus on your own happiness rather than other variables.

Read more

Positive Psychology

Martin Seligman is one of the founding fathers of positive psychology. Seligman created that Idea of “learned helplessness. ” This idea Is related to depression and overlaps Julian Rotters “external local of control. ” Learned helplessness explains the factors In ones lte that they cannot escape. For example, If you are a young girl growing up in a house with your mother who is depressed, sad, abusive, etc then you are more likely to become depressed, sad, and feel helpless. These traits become ur surroundings which then become your life, you dldnt do it to yourself. ut it is almost as if you were taught to be miserable. Seligman also found the three pillars to positive psychology. pleasure. gratification and meaning. These are believed to be the three factors that make happiness possible. Pleasure can come about during good conversation3 sensual experience3 hobbies and so on. This route to happiness suffers from being somewhat superficial and not long-lasting. This is why repetition is important, Repetition often has the opposite impact and can be self-destructive, Gratification is all about being engaged with ones individual strengths or positive traits.

Gratification requires effort but provides a deeper level of satisfaction. Finally, meaning. this comes from using one’s strengths to benefit something larger than itself. Mih?ly Csikszentmih?lyi, another psychologist important to positive psychology believes that almost everything you experience has flow. Flow iS a State Of complete engagement in an activity. Flow iS that feeling Of ‘time flies when your’re having fun,” our Whole being iS involve and every action, movement and thought follows the previous one.

Csikszentmih?ly believes that now is experienced by everyone in different ways. some might experience flow while playing a sport, while others might experience it in activities such as drawing or painting. He says, “Flow also happens when a person’s skills are fully involved in overcoming a challenge that is just about manageable, so it acts as a magnet for learning new skills and increasing challenges. If challenges are too ICY”, one gets back to flow by increasing them.

If challenges are too great, one can return to the flow state by learning new skills. ” (Flow-The Psychology, Csikszentmih¤lyl) Positive psychology Is a way of life that teaches you not how to ignore negative situations and experiences but how to cope and overcome those experiences. Positive psychology can have a range of real-world applications In areas including education. therapy, self-help. stress management and workplace issues. using strategies from positive psychology. teachers, coaches, therapists and employers can ngths.

Read more

Asceticism in Hasidic Thought as a response to the Sabbatean

Table of contents

Asceticism in Hasidic Thought

Moodiness and the Hashish thinkers agreed to the concept of prohibiting a culture of unbridled licentiousness, reasoning that a life of excessive indulgence in the physical pleasures would not only serve to significantly detract from man’s physical productiveness but would also derogate his spiritual qualities, adversely affecting his ability to understand and properly worship his God. Therefore, both placed considerable constraints on man’s sexual life, ordinances extending far beyond the strict rabbinic decrees governing martial relations.

Only with these guidelines in place did both Moodiness and the Hashish thinkers feel hat man could achieve the proper level of devotion to God and his Torah in the physical world, despite the seemingly ubiquitous pleasures of the flesh. However, while both Moodiness and the Hashish thinkers offer different principles for differing levels of religiosity, they do not follow the same guidelines for determining the requisite levels of devotion to God.

Appropriately, both Moodiness and the Hashish thinkers divide their restrictions, positing two distinct levels of prescribed action: one for a higher spiritual man and another for a lower spiritual man. It appears that the level promulgated by Moodiness for his higher spiritual man is in practice parallel to that of the Hashish lower spiritual man. Thus, while both agree in principle to the utilization of ascetic means in an effort to increase one’s religiosity, they diverge as to where the proper level of asceticism should be for their higher and lower spiritual men.

What is to account for this difference in thought?

I would like to posit that this change in thought came about, in part, due to the licentious sins of the Sabina movement and its inheritors. The ascetic lifestyle advocated by several Hashish leaders and thinkers, cumulating with Rabbi McCann of Burbles, may be viewed as a reactionary response to Sebastian movements, particularly Franking, and their well-known sexual misconduct. Moodiness Approach to Asceticism Moodiness presents a dual approach to asceticism’s interaction with spiritual man’s physical life.

In his philosophical corpus More Invective, Moodiness writes: One should detach his thought from, and abolish his desire for bestial things… The pleasures of eating, drinking, sexual intercourse and in general of the sense of touch… We have it so far as we are animals like other beasts, and nothing that belongs o the notion of humanity pertains to it.

Further on in the More Invective he adds: (Eating, drinking, and copulation) should be reduced to the extent possible: one should do them in secret, should feel sorrowful because one does them…

A man should be in control of all these impulses, (and) restrict his efforts in relation to them.

Moodiness paradigm for the ascetic lifestyle

Here Moodiness describes a paradigm for the ascetic lifestyle. He endorses a pleasure-free existence, advocating for not only “control” and “restriction,” but for “sorrow’ as well. Further, he stresses the inhumanity present within the annalistic shires of man, something which man should “detach his thought from, and abolish his desire for. ” Yet, in his legal code Mishmash Torah, Moodiness adopts an entirely different perspective regarding man’s involvement with and enjoyment of the physical pleasures.

There he states: Possibly a person may say: Since envy, cupids, and ambition are evil qualities to cultivate and lead to a man’s ruin, I will avoid them to the uttermost and seek their contraries. ” A person following this principle, will not eat meat, or drink wine, or marry, or dwell in a descant home, or wear comely apparel, but will clothe himself in sackcloth and coarse wool like the idolaters priests. This too, is the wrong way, not to be followed… Such have the sages said, “Do not the prohibitions of the Torah suffice you that you add other for yourself? And concerning this and similar excess Solomon exhorts us, “Be not over-righteous, nor excessively wise. Wherefore should you be desolate?

The passage from the Mishmash Torah contradicts the previously presented thoughts found in the More Invective. Moodiness writes not only about how one should participate in worldly pleasures, but also that whoever refrains from doing so is mimed a sinner. This suggests that an ideal exists to engage in the physical actions of the world, something which is reflected, no doubt, in the various Halation which demand pleasurable physical activity. Such an idea contrasts sharply with Moodiness’s statement in the More Invective that man should feel “sorrowful” and perform the physical actions of eating and cohabitation “in secret. ” In the next section of Mishmash Torah, Moodiness continues with this formulation, explaining exactly what one should sense when engaged in the physical activities of life: Man would direct his heart and all his actions only for the aim of knowing God, and his sitting, arising, and speaking should all be considered in that light…

When he eats, drinks, and cohabits, he should not intend to do these things only for the sake of pleasure, to the extent that he eats and drinks only that which is sweet to the taste, or engages in sex for the purpose of pleasure. Rather, he should eat and drink only for the purpose of making his body and limbs healthy… He should not engage in intercourse when he desires it, but only when he knows that he must for reasons of lath emit seed, or for the purpose of propagation.

“Man,” Moodiness says, “Must direct his heart and all his actions only for the aim of knowing God. Thus, according to Moodiness, when man has both the proper intentions as well as the bodily need, there exists no reason to abstain from the physical activities. In fact, it seems that engagement in such acts, when done within the proper religious context, serve to enhance and increase one’s religiosity. Further, in the next section, Moodiness elevates this idea of physical permissibility, suggesting that man’s actions, when fused with the proper intentions, re not only acceptable but even inherently good, as they are intrinsically forms of divine service.

Here he states: Whoever throughout his life follows this course of will be continually serving God, even while engaged in business and even during cohabitation, because his purpose in all that he does will be to satisfy his needs so as to have a sound body with which to serve God. Even when he sleeps and seeks repose, to calm his mind and rest his body, so as not to fall sick and be incapacitated from serving God, his sleep is service of the Almighty.

In this sense our sages charges s, “Let all your deeds be for the sake of God” And Solomon in his wisdom, said, “In all your ways know him… “

The statement “Even when he sleeps… His sleep is service of the Almighty’ stands in sharp contrast to the lowly position of religious value assigned to man’s physical needs by Moodiness in his More Invective. In this section, not only are man’s physical actions warranted and accepted as both natural and seemingly neutral facts of life, but rather they are also imbued with positive religious status.

Man’s actions, when practiced with the proper intentions and requisite control, serve not only as ids to one’s strive for spiritual perfection, but even as genuine forms of serving God in and of themselves. For what reason does such a discrepancy between the thoughts of Moodiness in More Invective and Mishmash Torah exist?

Perhaps, the answer lies in the fundamental difference between More Invective and Mishmash Torah. Mishmash Torah was written for everyone; the intended audience includes both scholar and layman, and Moodiness therefore approached the topic of sexuality from the layman’s perspective.

To be sure, Moodiness did not warrant limitless sexual activity to any degree, yet he did grant man the right to sexual activity when an both desired it (I. E. Bodily needs) and his intentions were properly rooted in the service of God. In More Invective however, Moodiness’s intended audience was of an entirely different nature.

More Invective was written for the spiritually elite,the ones who engrossed themselves in the study of philosophy, what Moodiness himself termed “the zenith of all Torah study.

For these students of philosophy the level of asceticism presented in Mishmash Torah does not suffice. Indeed, they are held to a higher level of religious observance and hence must maintain a holier epistyle, one which includes more stringent ascetic practices than those required of the masses. Sebastian and Frankest Anti-Ascetic Practices Before discussing the particulars of the Sebastian and Frankest sexual practices, it is important to note that there are a number of corollaries between Sebastian and Hashish’s.

I would argue that these similarities were a factor in pushing the Hashish thinkers towards a more ascetic approach. To begin, both movements are ones of renewal while concurrently claiming to be movements of restoration. While undoubtedly new religious sects, each claim that they’re teachings emanate for rotational Judaism. Second, Sabbaticals texts, which had not been central religious sources up to this era, take on a pivotal role in each movement. Third, both movements emerge not from the religious or intellectual elite, but rather from the plebian classes.

This results in attitudes of skepticism and even contempt from the rabbinic authorities. Fourth, as popular movements, they are each shrouded in mystery, with neither program not platform in their nascent stages. Fifth, both movements share a doctrinal characteristic in their need for and reverence of a communal leader. This leader, a Attack for Hashish and Shabbiest Seven for the Sebastian (and later Jacob Frank and Eva Frank for the Franklins), is a key aspect in each movements thought, without whom the movement would collapse.

Lastly, the two movements, particularly Franking and Hashish’s, share geographic-temporal similarities, with the action centering on the area of Podia, Ukraine in the mid-eighteenth century. Claims of sexual libertarianism and anti-ascetic behavior against Shabbiest Seven are well known. Surgeons Schools, in his magna opus on the Sebastian movement, describes Shabbiness strange, paradoxical ascetic behavior saying: When he became master over a large number of enthusiastic followers he loud indulge his fondness of alternating semiotic and semantic rituals… E can easily imagine him clad in phylacteries, singing psalms and surrounded by women and wine. The picture fits the twilight atmosphere of Subtask’s erotic mysticism. “

Choler’s depiction of Shabbiest leaves us with a clear image of a cult-leader, whose frequently vacillating whims and fancies were indulged at will. Indeed, Shabbiest is known to have been “a lewd person,” and several accounts speak of him confiscating betrothed and virgin women for short periods of time in what were allegedly platonic arrangements. When it comes to the Frankest movement, the claims of immorality grow ten-fold, making Shabbiest look like a celibate. Egregious sexual behavior was the norm, with instances of incest and other licentious acts commonplace.

As described by Dad Rapport-Albert: There is evidence to suggest that the discipline of sexual abstinence was broken intermittently by orgiastic ceremonies conducted at precisely those times? The holiest days on the Jewish calendar? At which the Sebastian had traditionally engaged in antinomian activity.

Ruches Frank, for example, is said to have summoned to his private chamber three nouns women whom he forced to carry out “shameful acts,” “abominations” and “wherefrom and other forbidden acts” on the Day of Atonement of 1800, and Jacob Frank himself was reported early in his career to have presided over a secret ceremony at which all the “brothers” and “sisters” were to Join him and his wife in a darkened room where partners were exchanged in a collective sex-act.

The coexistence of sexual abstinence and profligate rites of illicit sexuality, which is by no means unusual in the history of sectarian religion, was a characteristic feature of Sebastian from the start… The Frankest approach to unbridled sexual ecstasy, whose rationale was based upon Sabbaticals scatological teachings of removing the yoke of Halvah in preparation for the redemption, found itself in these acts of extreme sexual perversion.

Indeed, as Pale Emaciate describes, the Frankest truly believed that these acts were correct and sanctioned by God: Samuel of Buss states that “it is permissible to have children and to have sexual intercourse with someone else’s wife or one’s own sister, or even?though only in secret?with one’s own mother… ‘ had carnal relations with the wife of my son… And I believe that all this is permitted because God commanded us to do thus. Other testimonies described the breaking of the prohibition of incest, having sexual relations with menstruating women, masturbation (also in public) as well as the practice of sexual hospitality whereby a host offered his wife or daughter to a stranger coming as a guest to his house… The women interrogated by the Station belt din reported that they slept with strangers “upon the wish of their husbands,” who “told them it was a positive commandment. ” According to the above, Frankest Hashish Judaism Approach to Asceticism.

The interaction between man’s sexuality and his strive for spirituality

Regarding the interaction between man’s sexuality and his strive for spirituality, Hashish literature does not leave us wanting. The Maggie of Mechanize spoke of converting oneself into an “main” or “state of nothingness” during the act of intercourse. In an obviously physical act it is quite telling that the Maggie calls for the absolute negation of one’s physical self. Essentially, the Maggie states that sex, while both an important and necessary part of life, is not an act which should induce Joy or pleasure. The Magic’s foremost pupil Rabbi Eliminate of Lichens (1717-1786) rived this teaching from a verse in Genesis 4:1 which states: “And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have gotten a man with the help of the LORD. ‘ The question asked on this verse was why the Biblical author used the word ‘know for intercourse instead of a more descriptive word for the action. The answer given was that Adam did not act correctly during intercourse.

Instead of directing all his thought to concentrate on God in heaven, he focused on his wife and her physicality, as well as his personal sexual enjoyment, thus “knowing” err. As David Bible explained, “Dam’s sin was not sexuality itself but the desire and physical enjoyment that was aroused in him while having intercourse. “

Perhaps then, this is speaking of not only the prerequisite negation of one’s physical interaction and enjoyment, but also of the necessity to shun one’s mental involvement with the act of intercourse.

This idea is quite analogous to Moodiness’s remarks in More Invective, namely that “one should detach his thought from, and abolish his desire for, bestial things. “

Just as the Hashish thinkers discussed the actions and emotions associated with the act of intercourse, so too did they instruct regarding the proper times when the sexual act is permitted. Such an idea is found in the writing of Menace Mendel of Katz (1787-1859), who is considered to be one of the strongest advocates for asceticism among first generation Hashish’s.

He writes in his work Meet Vehemence about how the biblical infraction of illicit sexual relations may be applied to unnecessary relations with one’s wife, even those outside of the prohibited Indian period.

Such a view essentially prohibits one to engage in elation’s with his wife unless there exists a valid Halfback reason (such as the Matzoth of Noah or Pre Reeve) for doing so. This idea is quite similar to the guidelines which Moodiness prescribes for the spiritually elite in More Invective, that one should “reduce to the extent possible” engagement in the physical pleasures of the world.

Rabbi McCann of Burbles

Rabbi McCann of Burbles (1772-1810) took ascetic practice a step further than others, to a level which has no parallel in Moodiness’s writings. Rabbi McCann is known for his famous claim of “for me men and woman are the name,” meaning that not only had he restrained his physical actions, but that he had also completely conquered his innate sexual drive. Yet, in the Hay Maharani, Rabbi McCann seems to vacillate between intense euphoria on his supposed overcoming of sexual desire and deep depression at the realization that such a desire had yet again returned to tempt him.

Perhaps such a state of mind drove Rabbi McCann to the extreme edge of the ascetic spectrum. Rabbi McCann, in several of the works ascribed to him, describes the idea of sexual lusts as the root of all human sin and desire. Thus, it may be said that Rabbi McCann strives to not only curb his sexual passions and avoid all forms of illicit sexuality (such as lascivious thoughts), but also to uproot and eradicate the innate human sexual drive from his conscience.

Such an audacious endeavor was not intended for the masses; rather, it was reserved for the elite few, and quite possibly for Rabbi McCann alone, of whom it was said, “was keen on asserting that he, the true Addict,’ had achieved the supreme indifference to sexuality that the earlier masters had only preached. “The idea of guarding oneself to the extent of not attaining pleasure in the act of intercourse may be found in the ascetic practices of Rabbi McCann.

True, Rabbi McCann recognized the significance of the act of intercourse in its role as facilitator of the fulfillment of Halfback obligations, yet he did not find anything attractive or pleasurable in the act itself. Rather, for him the act took on a feeling of actual physical pain: Copulation is difficult for the true Addict. Not only does he have no desire for it at all, but he experiences real suffering which is like that which the infant undergoes when he is circumcised. This very same suffering, to an even greater degree, is felt by the Addict during intercourse. The infant has no awareness; thus his suffering is not so great.

But the Addict, because he is aware of the pain, suffers more greatly than does the infant. Rabbi Manama’s concept of experiencing the pain of circumcision during the sexual act finds itself on the extreme outskirts of Hashish thought. While, as mentioned above, some advocate for a connection to God as opposed to one’s partner during intercourse, and some like Moodiness discuss denying oneself pleasure in the act itself, very few go so far as to assert that one should have negative, painful feelings during intercourse in an effort to facilitate a parietal, as opposed to a physical, nexus.

Rabbi McCann however, stresses that only through the negation of physical pleasure could the Addict consecrate the act of intercourse; only with the physical pain of circumcision could the Addict raise the coarse annalistic nature of the sexual act to a sanctified performance, one which beholds divine partnership within the process of procreation. Manama’s call for a prerequisite asceticism to facilitate a proper spiritual cleaving to God places him far beyond anything previously advocated by normative or Hashish Judaism. Yet, Rabbi McCann clearly states that this is the level of the Addict, and not that of the ordinary man. Several authors quote him as saying that “every man can be worthy of achieving this level” and indeed on a theoretical plane this may be true. Practically though, Rabbi McCann never demanded this of his followers, rather reserving these ascetic ideals for the true Addict, the elite core of the Hashish community, someone like Rabbi McCann himself.

Conclusion

Sexuality poses a unique challenge to the religious man: how can one synthesize the pleasures of the flesh with his spiritual beliefs?

The answer, according to Moodiness and several Hashish thinkers, is found in individuals acts of asceticism, actions which go beyond the raw restrictions and requirements of Halvah, deeds which serve to redeem the religious man from his bestial and perhaps even sinful instincts. While the need for such actions is agreed upon by both Moodiness and the Hashish thinkers, the extent to which they must permeate man’s existence is a matter of controversy. Moodiness ‘s higher spiritual man is placed on par with the average spiritual man in Hashish thought, while the Hashish Addict, according to Rabbi McCann, takes upon himself ascetic measures far beyond those advocated for by Moodiness. As discussed above, I believe that this Hashish tendency towards asceticism came about, in part, due to its many shared factors with the Sebastian movement and desire to distance itself from the sexual immortality found among the Sebastian and Franklins. Whereas normative Maidenhead Judaism advanced two set forms of ascetic behavior, the Hashish movement saw it necessary to expand on these ascetic guidelines in an effort to distance itself from its wayward, licentious neighbors.

Read more

Business Environment: Reasons to Pursue a Business Career

They say that to have a keen eye for business is a natural gift. You are born with it. But like any other things in this world, you have to nurture and develop this gift to optimize its potential.

I grew up helping around in my father’s business. It is something that I love to do. To think of what I have done for the business at the end of the day gives me a feeling of fulfillment and happiness.

But every day is not always a happy day. All sort of problems come along the way. I have admired my father as he meet each problem head on with calm and good disposition. For years, our family have worked together to keep the business going, aiming for its future expansion. So, I have walked in each day at my father’s office looking forward for something much more, something better than the previous day’s outcome. The desire to take our business much further is the one that made me decide to pursue a business career.

The business environment gets complicated and challenging so it is not easy as ABC to stay fit and around in the market. It is not enough to just have the strong determination and right attitude to survive. Of course, these personality factors are critical for these are the same qualities that made my father pass through the hard times.

By pursuing a business degree, I can catch up with the requirements of today’s dynamic global market. That by doing so, I will be able to have the ability to understanding concepts and theories that run the business world. Furthermore, it will enable me comprehend political factors that determine economic condition and market direction.

Thus, having a formal training plus one’s own natural ability for business will increase the likelihood of success.  And so I believe.

I know that the road I have chosen may be bumpy at times, but determination, correct attitude, and right knowledge would take me to where I would want to go with vivid flying colors.

Read more

Money Matters

Money Matters Money is desired by everyone, but the majority of wealth is held by only a small percentage of people in society. Is this minority of the rich as happy as we think they should be with all that money? Two songs regarding currency will help answer this; Pink Floyd’s song, “Money”, from the album The Dark Side of the Moon (1973) and AC/DC’s song, “Money Talks”, from the album The Razors Edge (1990). “Money” presents the idea that money allows the individual to get what they want. Money Talks” presents the idea that money allows the individual to get whomever they want. At the heart of both of these songs it is evident that the song writers wanted the listener to know the cycle of money and obtaining materialistic things which suggest that the key point being conveyed by these songs is that money enables greed which can lead to negative behavior. People often want money to make them feel happier; this is accomplished by buying materialistic things or by trying to buy an individual’s affection or approval.

But do these things really make us happy, or do they just give us more problems like greed and physical conflicts? According to Sonja Lyubomirsky , from The Scientific American, “The single biggest culprit, I argue, is that having money raises our aspirations about the happiness that we expect in our daily lives, and these raised aspirations can be toxic. ” (Lyumbomirsky). The more one achieves, the more one wants, is the definition of greed.

This is a viscous cycle that, if fueled by enough money, can end in bad decisions or negative behavior. For example, if you are conditioned to eating at nice restaurants, and then you go to a fast food chain, you wouldn’t be as satisfied in comparison to always going to fast food restaurants and not knowing the luxurious pleasure of dining at a fancy establishment. (Lyumbomirsky) Money can buy nice things and services, but it will not always eliminate stress and bad moods.

A Princeton University Study published in 2010 concluded that income is directly proportional to emotional experiences up to about $75,000 a year where it plateaus. (Staff) This study analyzed over 450,000 responses from over 1,000 test subjects on a daily basis asking questions about the previous day’s emotional experiences. These results are quite interesting but throughout the whole study it was evident that there were still daily stresses and depressing times regardless of your social and economical status. Staff) Instead of contentment and happiness, too much money can just lead to greed. Both songs, “Money” and “Money Talks” have the same social issue at their core, money. According to both songs if money allows you to get everything you desire, then ultimately it will cause greed and result in immoral decisions. The key difference in the songs is that in “Money” they want to get materialistic things and in “Money Talks” they money to buy materialistic things to attract the individuals they want.

This is shown when Pink Floyd says “Money, it’s a gas Grab that cash with both hands and make a stash New car, caviar, four star daydream Think I’ll buy me a football team” in “Money,” and when AC/DC says “Hey little girl, you want it all The furs, the diamonds, the painting on the wall come on come on lovin’ for the money” in “Money Talks. ” Both songs describe individuals using money to reach their aspirations, possessions or people. After using money to obtain their wants, each song describes the resulting negative consequences.

By using money to attract a female mate, “Money Talks” describes the kind of immoral tendencies of a woman who is attracted by money. This effect is shown in the lyric “Hey little girl, you broke the laws You hustle, you deal, you steal from us all. ” In “Money”, Pink Floyd plainly states “Money, so they say Is the root of all evil today. ” Then the song describes a dispute over wanting more money, beginning with the lyric “But if you ask for a raise its no surprise that they’re giving none away. ” Both songs depict the negative results created from too much money by describing greedy and immoral behavior based around wanting more. Money” is a story of the natural progression of money and greed. The song starts with a man who gets a good job, then buys expensive things, and then the greed of the money causes him to make a physical dispute started by asking for more money. The grooving beat starts with the sounds of a cash register, coins, and money to let the audience conform to the subject. When the instruments join the materialistic set groove, the piano, bass, and drums create a walking feeling to simulate someone on the move spending money.

When the singer starts the first verse, he immediately talks about making money and spending money, which perfectly matches the sound effects and walking groove set up by the instrumental intro. The second verse describes the next stage of money and greed, which is using money for the rush like a drug. This connection is shown in the lyric “money, it’s a hit,” so spending money is like taking a hit of a mind altering substance. Just like drug use, money use can lead to bad judgment and skewed values.

After the last line of the second verse, “And I think I need a Lear jet,” the guitarists and piano take turns to create a three minute psychedelic solo. The solo is very relaxing and enjoyable, simulating the early stages of drug use, or in this case, money use. The last sung verse describes the obsession of money leading to negative things such as crime and fights. The verse ends with the line “But if you ask for a raise it’s no surprise that they’re giving none away. ” This line shows the subject needing more money to fuel his expensive spending addiction.

The verse shows greed on both ends of the interaction, because the subject wants more money and the employer does not want to share any money. After this verse, the background tells a story of an argument which ended in a fist fight. Though not specifically stated, the listener can conclude from the reoccurrence of the music from the intro that the dispute started from spending too much money. “Money Talks” starts out with a twenty second instrumental introduction that has an upbeat tempo and really makes the listener want to tap their feet and nod their head .

The fast happy mood directly contradicts the subject matter, which is closely related to prostitution. This kind of contradiction is known as musical irony. After ACDC sets the foundation for a happy and energetic song, the singer dives right into what money can do for you, “Tailored suits, chauffeured cars, Fine hotels and big cigars”. The singer has a natural energetic growl sound, but he will slightly change the volume or intensity of his tone depending on what the lyrics are saying. Every line that deals with negative behavior due to spending, the singer will mark it by adding slight emphasis to his voice.

The first verse is sung with a pretty consistent tone until he introduces his female target by stating “Hey little girl, you want it all,” then he adds slightly more growl to his voice. After the first chorus, the subject takes a turn almost into a business proposition as the man asks what services she offers and how much she would like to be paid evidenced by these lyrics “So what do you do that’s guaranteed … love me for the money Come on, come on, listen to the money talk”. During this line, the singer raises his volume, as well as his energy to show the decline of moral behavior with the increase of spending.

The last line of this verse, “You hustle, you deal, you steal from us all” is sung with more edge and energy than any other line of the song. This lyric directly shows how someone could be stuck in the cycle of compromising morals for money. Even though the music has little to do with the subject, the singer makes the lyric music connection by adding slightly more energy to the lines depicting negative behavior in relation to spending and making money. Money or wealth is an attribute of daily life for everyone. Unfortunately, having too much money can cause problems for the user and recipient in the form of greed.

Pink Floyd’s song “Money” goes through the cycle of wealth by starting with making the money and then ends by describing a dispute driven by greed. ACDC depicts their view of the corruption of money by telling the story of a man who uses money to get women, also known as prostitution. Both songs accurately portray the negative connotations attached to wealth in today’s society by ending their songs on greedy behavior started by obtaining and spending too much money. ? Bibliography Lyumbomirsky, Sonja. Scientific American. 10 August 2010. 15 April 2012. . Staff, PNAS and World Science. World Science. 8 September 2010. 14 April 2012. .

Read more

American Dream Persuasive Essay

The American Dream in the 1 sass muff have to forget about what other people say, when you’re supposed to die, or when you’re supposed to be loving. You have to forget about all these things. You have to go on and be crazy. Craziness Is Like heaven,” said Jell Hendrix (Hagen 55) . Jim Hendrix along with many other Americans wanted to live a life full of peace, freedom, and happiness. One thing was certain, America changed In the asses and along with it, so did the American Dream.

The American Dream in the asses was viewed differently among each and every individual, but generally was perceived as owe people set out to find their own personal state of happiness, peace, and freedom. Culture in the asses represented how freedom, peace, and happiness all started to expand. Various songs were written and played that showed the image of being happy and free. “Go Tell It On The Mountain,” written by George Huff portrays how simple life should be and that you should express the joy and happiness you come by in life. Let it Be,” by the Battles shows how to Just let stuff go in life. In the 1 sass, the American people did not let the little things get to them and Interrupt their path to happiness and success. They Just “Let It Be. ” The song “We Shall Overcome” by Charles Talented gives an example of how African American and people of different races and minorities wanted to be treated. The lyrics “We shall all be free someday’ (Tinselly) proved that freedom wanted to be obtained. They did not want to be treated unfairly anymore. Equality is all that was desired. We’ll walk hand in hand some day,” shows how once African Americans obtained freedom, they achieved happiness. They ultimately did this through the Civil Rights Movement. The clothing of the general man or women changed and led them to express themselves little more. Men started wearing penny loafers without socks, had crew cuts and very rarely had long hair (Jostles). “My friends dressed more preppy and were all about impressing the ladles” (Steely). The men set themselves out to try to get a girl to notice them, resulting In happiness.

The clothing of women also changed a lot In the asses. They wore a lot of saddle shoes, plaid skirts, and dressed Like the typical Oxford women (Jostles). Just like the men, women set themselves out to look different. “l remember driving around town in my dad’s new Chevy with my friends trying to impress all the ladies. I felt happy and free knowing that nothing held me back” (Jostles). Hippies were truly unique in the way they set out to look different while trying to rebel against the normal and show that they have freedom. Some form of tie-dye was part of their everyday attire (Cell. Tie-dye was not worn nearly as much until the hippies started wearing it. The way hippies lived also rebelled against the culture of the asses. Men grew long hair and beards, while women wore peasant dresses and love beads (Cell). Women used birth-control pills, which allowed them to experiment sexually for the first time in an era before AIDS (Cell). The lifestyle that hippies lived were certainly different, but while living that lifestyle, they attained all parts of the American Dream In the sixties: peace, freedom, and happiness. Political events In the asses demonstrated the fight for freedom.

John F. Kennedy wanted to hold truth to his words, and fight for what he believed in. Kennedy promised rights time for greatness” (Carats 45) was Kennedy’s campaign slogan. He used that slogan because he felt like he could make the sixties a memorable decade full of [peace, freedom, and happiness. Kennedy’s main focus was on standing up for blacks rights Carats 45). He held his promise of his campaign by working on the civil rights bill. The bill led to social equality and ultimately freedom among the black and white races (Carats 45). Homosexuals also fought to be treated equally and not to be judged.

The gay liberation movement in the sixties urged lesbians and gay men to come out by revealing their sexuality to family, friends and colleagues as a form of activism, and to counter shame with gay pride (Tompkins 22). When the Stonewall riots occurred in 1969, the police stormed into a gay bar in New York City to break up the gathering (Tompkins 22). The people protested and three days of riots occurred (Tompkins 23). After some days of cooling off, the gays finally started to feel recognized. Homosexuals felt a sense of peace and pride. The civil rights movement was a fight to get full equality for all American people.

With the division of blacks and whites in public, the passing of the civil rights act was very necessary. Once the act was passed, blacks and other minorities were finally able to do activities without being biblically separated. Social events in the asses helped individuals achieve their dream of finding freedom, peace, and happiness. The hippies were the first to take a risk to find their own happiness, peace, and freedom. Hippies lived a laid back lifestyle in which they separated themselves from the world and did not associate with the public much (Cell).

Hippies were all about expressing themselves. “Hippie innovations such as organic health food, environmentalism and a relaxed society was how they set out to be different” (Cell). Hippies used all different kinds of drugs. From alcohol, marijuana, and LSI to heroin and amphetamines, hippies would do whatever it took to make them feel peaceful and happy, or “high” (Hippie Drugs). Women fighting for their rights also showed that freedom was a big part of the asses, and along with freedom came peace and happiness. Women wanted to have the same equality as men.

The feminist movement of the asses originally focused on dismantling workplace inequality, such as denial of access to better Jobs and salary inequity, via anti-discrimination laws (Tavern). The 19th amendment gives American women the right to vote (Our Documents). This was a small step taken in the asses by the government to try to enable women to have the same equality as men. The omen wanted the government to do more, such as Rosa Parks, who was an avid civil rights activist (Tompkins. ) Parks did all that she could to give women the freedom and happiness that they wanted.

Relationships in the asses allowed for men and women to achieve happiness with one another which led to peace and freedom. Marriages were very common in the sixties. In the average household, men usually worked in some kind of mill, usually steel mills, and women stayed at home and were completely fine with it. Other women wanted to work, which goes back to the Civil Rights act. The main problem with women wanting to work at the time was that most people did not think that women could both have a successful full time Job, but also manage to control and support their family (Cocoon).

Technology in the asses was not an issue. Relationships were generally strong and there was no such thing as social media or cell phones for people to cheat or flirt on one another with. Speeches and that they wanted, which ultimately changed history forever. Ma famous, “l Have a Dream”, speech fought for his freedom and the African-Americans. The Birmingham protest, led also by Martin he campaign of nonviolent directed actions culminated in wide confrontations between black youth and white civic authorities, the municipal government to change the city’s discrimination la was Jailed for several reason but mainly injustice. L am in Brim cell today because of injustice” (King). “Whatever affects one dir indirectly’ (King). King’s remarks are very true. All the African-A southern states wanted was equality, but it did not come easily. Nation, but ultimately they got the happiness and sense of peace being equal and free. Martin Luther King Jar’s “l Have a Dream,” s he thoughts of many people in the asses regarding equality. “l my four little children will one day live in a nation where they WI the color of their skin but by the content of their character. I ha today’ (King). Having a dream for equality is exactly what Martin wanted.

Skin color is meaningless, character is what makes up a comes with a great sense of happiness and freedom. Kings seep difference that led to the happiness of African-Americans (Costs novel, To Kill A Mockingbird, represented how many individuals in the court system in the asses. “You aren’t really a Niger-love certainly am. I do my best to love everybody’ (Lee 112-113). Scow father, Tactics, in the middle of the book because she did not u being the lawyer for a black man. The theme of the novel was a and how Tom Robinson was not given a fair trial. Tactics was in and was criticized greatly.

In conclusion, Hippies, the Civil Rights Movement, and Martin Luther King Jar’s speech all led to the American people attaining personal happiness, freedom, and a sense of peace. Hippies tested out different ways of life which led to them being happy. The Civil Rights movement led for African-Americans to be treated equally and have freedom. Kings speech helped African-Americans obtain freedom as well. The American Dream in the asses was viewed differently among each and every individual, but generally was perceived as how people set out to find their own

Read more
OUR GIFT TO YOU
15% OFF your first order
Use a coupon FIRST15 and enjoy expert help with any task at the most affordable price.
Claim my 15% OFF Order in Chat
Close

Sometimes it is hard to do all the work on your own

Let us help you get a good grade on your paper. Get professional help and free up your time for more important courses. Let us handle your;

  • Dissertations and Thesis
  • Essays
  • All Assignments

  • Research papers
  • Terms Papers
  • Online Classes
Live ChatWhatsApp