Colorblind

Desire was a young bride that was adopted with no connection to the past that marries a successful Louisianan plantation owner. Desire and Armband have a baby, but something isn’t quite right with him because at about three months of age the truth comes out, the baby has African origins causing the marriage to dissolve. Armband’s accusation leads to heartache and tragedy because he valued his family name more than his family. Having a mulatto in those times was not unheard of, but not in “his” family.

The cultural system is flawed because it leads to pride being challenged and personal humiliation of social system based on white supremacy and the oppression f women and people of color. Waits 2 Armband’s misogynistic pride was destructive to the faithful relationship that Desire and he shared in the beginning. It seems that Armband wasn’t really in love with Desire, at least not truly. “Armband Abusing riding by seeing her there had fallen in love with her.

That was the way all the Bigness fell in love, as if struck by a pistol shot” (301). Armband has known Dsire for years and never felt any feelings for her, so it seems to reason that it was apparent that he was driven by his unconscious assign, or as Sigmund Freud says his lust for her and not as a deep seated emotional love. His prideful name leads us to believe his love is only superficial because he doesn’t care where she came from, his only concern was that she carried his last name. Desire was only his possession, not his wife. The passion that awoke in him that day, when he saw her at the gate, swept along like and avalanche… He was reminded that she was nameless. What did that matter about a name when he could give her the oldest and proudest in Louisiana” (302)? Armband is selfish. He has it all, family name that seems to be compared to royalty, a wealthy plantation owner with vast slaves, all of which he’s normally cruel to except when he gets married and his prideful baby boy was born. Armband seemed kinder, gentler, and more tolerant. … He hasn’t punished one of them-not one of them-since the baby is born. Even Engineering, who pretended to have burnt his leg that he might rest from work-he only laughed, and said Engineering was a great scamp” (302). Although his face has softened and his demeanor is less oppressive, still his only concern is the family name. Desire, the baby, and the slaves are still viewed to him as property and possessions, ones that are good or bad, but either way his name is upon them and whatever they do reflects his name.

Once Armband realizes that his baby boy, the one to carry on his “name” was of African dissent, the baby and Desire were cast aside Waits 3 because they were no longer any use to him. Their worth was nothing to him any longer because his pride and heritage were at stake. Armband is a wealthy plantation owner, he courts, marries, and father’s a child, but in the end his pride leads him to ultimately turn his back on his family. The other major issue that “Desires Baby” brings to light is that of racism.

Racism, with an indispensable set of truths-racism only victimizes all “possessions” in the South that lead to the ultimate superiority ideology. The superior ideology says that being black is an evil curse that must be stamped out. African Americans were considered inferior to the white culture which led to Desire and her baby’s destruction. Armband ruled with an iron fist as a cruel master in Southern legend. “Young Bigamy’s rule was a strict one, too, and under it is Negroes had forgotten how to be gay, as they had been during the old master’s easy-going and indulgent lifetime” (302).

He was mean and enormously for how he treated his slaves and finally his wife. The baby, at three months old seemed to resemble La Blanches little squadron boy who was standing beside the baby fanning him to cool him off. “One of La Blanches little squadron boys-half naked too- stood fanning the child slowly with a fan of peacock feathers. Desires eyes had been fixed absently and sadly upon the baby, while she was striving to penetrate the heartening mist that she felt closing about her. She looked from the child to the boy who stood beside him, and back again.. T was a cry that she could not help… She tried to speak to the little squadron boy; but no sound would come at first… She stayed motionless, with gaze riveted upon on her child, and her face the picture of fright” (303). The quote shows the beginning of the end for the Abusing family. The superficial love that Armband had for Desire, was completely gone. The only thing left was the racist, black heart he had. Waits 4 Merriam Webster defines racism as a belief that race is the primary determinant of human traits and capabilities. Racism played a huge part in the story because once Armband found out that his baby boy had an African heritage, his whole attitude changed. His attitude towards the love of his life was cast aside along with her baby and hearts were broken. Armband assumed it was Desire that was not white, but in actuality, it was him who was not. “But, above all,” she wrote, “night and day, I thank the good God for having so arranged our lives that our dear Armband will never know hat his mother, who adores him, belongs to the race that is cursed with the brand of slavery” (305).

The story has certain aspects of situational irony; such a reversal clearly shows that ideas of race, and the racism stemming from such ideas, are created by humans and humans alone. The use of situational irony in “Desires Baby’ is important because it makes the ending of discovering Armband’s origins much more powerful. The reader is somewhat confused as to the outcome of the irony because the reader thinks it’s Desires fault as well. The story begins with her not having a name and Armband giving her one of the oldest and proudest names in Louisiana.

The irony of the situation was that Armband was expecting it to be Desires fault, but as it is clearly written, it was not. “Desires Baby” dealt with society’s issue of slavery, miscegenation, and the assignment and classification of race. Desire and her baby were victims of the “superior culture” of the times, but the situational irony where Armband blames Desire is profound in the sense that one can never be too certain of his or her heritage.

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Emotion and Thu Interdependence

Sociology: Marriages and Families Final Term Paper Due: April 28, 2011 THU Interdependence and Relationships Chapter Five When you look back at your relationships in the past and when you look at the way you were when you were in those relationships, were you the same? Or did you see yourself change? When someone is in a relationship, I believe, they become different than who they really are. Being in love has such a strong influence on the people, sometimes they get lost. I believe that the strength that an individual has, to not lose sight of himself or herself while in love, describes the interdependence of those partners.

Interdependence has a lot of connection with relationships. Therapist John Crosby (text pg 112), talks about the different styles of relationships and how the individuals’ interdependence connects with that style. He distinguished three different types of relationships. First, the A-frame relationship is described as a relationship where the partners have very little independence but a strong identity through the relationship. The individuals in this type of relationship have too much interdependence, and if one grows out the other one will end up falling.

The second style is the H-frame relationship. This is when the partners have little or no interdependence. The partners in this type of relationship aren’t emotionally connected with each other and can stand by themselves. Lastly, the M-frame relationship. Crosby describes this relationship style as having the best interdependency. The partners both have individuality yet they bring that support and influence to the other partner. Lehmiller also talks about interdependence and relationships.

His article Secret Romantic Relationships talked about his research on how secrecy of a relationship can be harmful and how that affects the interdependency of that individual. Lehmiller states that secrecy of a relationship shows the individual’s low self-esteem and it promotes health risks. I believe a secret relationship has the interdependency like the A-frame relationship that Crosby had talked about. The partners keep the relationship a secret however they can’t seem to let go of the relationship even though secrecy is a harmful health risk.

I believe this happens because they rely on each other so much that they lose themselves individually so all they can do is keep that relationship. Another author, Adams, the author of Characteristics of closeness in adolescent romantic relationships, talks about his investigation and what he discovered was that interdependence was linked to the closeness of romantic relationships. He states that no matter what gender you are, the interdependency of an individual is linked to their relationships.

Although these three authors talk about interdependence and how it connects with relationships, their views are slightly different as well. Lehmiller describes that interdependency has a lot to do with the certain situation that the partners are in, such as secrecy. Adams talks about how interdependence is influenced by age, the individuals’ social lives, and many more. Lastly, Crosby focuses on how the interdependency influences the different styles of relationships. After reading and comparing the articles, it made me think about how I am influenced and how much I influence my partner when in a relationship.

Personally, I liked reading how secrecy of a relationship can be harmful because it was something new. I have never imagined myself having to hide a relationship yet still be together with that partner. It made me think about how relationships really affect people’s emotions and minds. I realized, after reading these articles, that I should be more independent and stronger for myself before I start having a relationship. I don’t want to see myself depending on a relationship and losing my identity. Love is so strong, that you can lose your individuality, yet people always want to be in love or be loved.

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Pygmalion Poetry Deconstruction

Poetry Deconstruction: The Story of Pygmalion and the Statue (1713 translation) The poem “The Story of Pygmalion and the Statue” was originally written in Greek by Ovid, and is found in Book Ten of his work, Metamorphoses. It was translated into English in 1713, and this translation employs techniques to appeal to the readers of the day, and reveals their views on a variety of topics, including obsession and narcissism. Pygmalion, a sculptor, shunned all women for their frivolity, instead turning to his art.

He created a sculpture out of ivory of a woman so perfect that he grew to love her, and wished for his ‘ivory virgin’ to be real. The goddess granted his secret desire, and blessed the couple with a son. The readership of the poem would have consisted predominately of eighteenth century upper class males, so the poem is, in many parts, structured to interest this group of individuals. The eighteenth century gentleman would have identified with the line “Well pleas’d to want a consort of his bed”, as a mistress was the only thing that was not provided instantly for them.

Pygmalion, a man who is able to function without this, would have been held in high esteem by the reader, and perhaps would have inspired them to follow his example in being independent. The line, “Yet fearing idleness, the nurse of ill”, shows the society of the time’s attitude towards inactivity, in that it is, or leads to, a sickness. This metaphor relates to the saying, ‘idle hands are the devil’s playthings’, which would have been the view of the community at the time of the translation.

Another quote that shows the opinion of the people of the eighteenth century is “the pow’rful bribes of love”, indicating that love could be bought. In 1713, this would not have been an oxymoron, as many married someone to gain their wealth, making this statement ring true to the eighteenth century reader. The poet also refers to the birth of Pygmalion and the statue’s child, as a way that they “crown their bliss”. This metaphor signifies a very happy ending, especially to the gentleman reader, as procreation was a very important issue; an heir was necessary.

Note also that the child is male. This engineers a perfect close to the story of Pygmalion. ‘Crown’ could also be a symbol of the patriarchal values present, as it was rare for a woman to rule (wear the crown). A question to pose it what the eighteenth century gentleman thought of Pygmalion’s obsessive nature and narcissism. The fact that he “Abhorr’d all womankind” makes it appear as if he thinks he is above women, as he has lumped them all into the same, generalised bracket, including those who do not follow the lifestyle choices he disapproves of.

The alliteration used in “loathing their lascivious life” emphasises Pygmalion’s misogyny, and therefore his very high opinion of himself. His narcissistic nature is further explored through the use personification; “Nature could not with his art compare”. Here, he is praising his own amazing skill for creating something better than Nature, or God, could make. The line “Pleas’d with his idol”, reminds on of Genesis, where God is pleased with himself after he creates the world. Pygmalion is comparing himself to God, revealing his large ego.

The poet delves into his obsessive nature with the caesura in the line, “he commends, admires, Adores;” forcing the readers to pause and examine the depth of Pygmalion’s obsession towards the statue of his creation, and by extension, himself. This is emphasised again in the repetition in the lines “And all the sparkling stones … and od’rous green”. The word ‘and’ is repeated five times in these four lines, highlighting the excessiveness of his gift giving and his over the top behaviour.

Due to the positive finish, where Pygmalion’s ‘bliss is crowned’ with the birth of a son, and the lack of consequences for his terribly high opinion of himself, one might conclude that over-extravagant pride was considered commonplace in the eighteenth century, and obsessiveness was not considered unhealthy, perhaps because it served to combat idleness. The various ideas in the poem support this. The translation of “The Story of Pygmalion and the Statue” effectively utilises techniques and devices in order to appeal to its readership, the upper class gentleman of 1713 and onward. 715 words

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Happiness and Money

Money has become one of the main things In our modern life. Some people live their lives to earn money. They work hard, trying to earn as much money as they can. Some of them become crazy about It and lose their dlgnlty hunting money. They dont appreciate such Important things as family, friendship, love and other feelings. Such people become greedy, they spend their lives in loneliness. I don’t deny that money influences our life a lot. As W. S. Maugham said ” Money is like the sixth feeling ithout which you cannot make a complete use of the other five. I quite agree. A person can’t be happy if he has no money to satisfy his natural needs. But I think that money should have a limit. A person shouldn’t have too much money. It begins destroying him and becomes his curse. It is said in the Bible that “The love of money is the root of all evil. ” Yes, big sums of money really bring dfferent problems because people feel very envious and Jealous of other’s fortune. The majority of all the crimes are made because of money. I’m among the people who consider that money Is not ll-powerful.

Humanity, dignity, intelligence, kindness and other good qualltles of a person can’t be bought for money. We’ll never be able to buy pure love, real friendship and loving and caring family. But life Isnt worth living without these things. It’s not worth living if money has become the point of it either. 9HAeKC. AnpeKT Can Money Buy Happiness Can money buy happiness? Various people have various answers. Some people think that money is the source of happiness. With money, one can buy whatever he enjoys. With money, one can do whatever he likes.

So, In their minds, money can bring omfort, security, and so on. Money, as they think. Is the source of happiness. But there are still a lot of others who think that money Is the root of all evil. Money drives people to steal, to rob, and to break the law. A lot of people became criminals just because they were in search of money. And in the Western countries, there is nothing that can t be bought by money. Many people lose their own lives when hunting it. I think that money is essential to life and we cannot do without money. But even though money is necessary to life, it can t buy happiness.

Happiness s not something that can be measured by money. It is a state of mind. One can have plenty of money, with which he can buy whatever he wants, and at the same time he is not happy because he is never satisfied or he is troubled by various kinds of problems. Therefore, although money is necessary for a happy life, it can t buy happiness. People usually dont think too much about the meaning of money. The only Idea and concern Is to make more than they usually have. Of course having money Is a good thing because they give us the possibility to satisfy our needs and desires.

People they don’t usually think too much, the waste it buying expensive cars, eating out or buying expensive things Just for being in fashion. Yet, money has a certain feature “to come” easier to those who treat it well. Money tends to go to those who can use it in the most productive way to produce useful services and valuable goods and who has the ability to invest the in a profitable economical field. At the same time money uses to flow away from those who don’t have the habit to use them in a profitable way. I think everyone should learn to save money and to invest it in rder to gain more.

If we know the value of money we can easily manage it. It becomes a habit that leads to a successful life and career. The more effective period for learning the value of money is childhood because children usually don’t value money because they don’t know how much effort their parents put in their work in order to earn a certain some of money. Thus, parents are responsible for showing the real value of money when their kids are still small, than it will be much easier for them to value money without being even told about this.

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Sense and Sensuality in Indian Religious Literature

A particular poem, Nurse 1126″ taken from Sanskrit Poetry From Fiduciary’s “Treasury’, emphasizes the lustful emotions and romantic experiences that accompany the south winds as well as the significance of a reticular sense object that holds an extremely valuable place in Indian religious culture – sandalwood. The strange inclusion of the sense of smell and the sense object of sandalwood in this poem, which deals nearly exclusively with the sense of touch, raises a variety of questions pertaining to the significance of this inclusion and the relationship between the senses of touch and smell as well as the senses in general.

Meanwhile, upon examination of the Kamala sutra the sense of smell and the scents of objects comes into play in a context of Indian literature associated not with esthetics poetry but with a much more technical and instructive guidebook. In this case, the sense of smell is used to convey not simply emotion but allows the reader to make a wide range of inferences about characters, the text, and the values of the time period.

Ultimately, despite stemming from the same sense of smell, the usage of this sense can differ widely between different genres of texts and even within a single genre conveying a multitude of emotions, facts that, though seemingly follow a trend, are in fact unique to the text. The aforementioned poem from Sanskrit Poetry From Fiduciary’s “Treasury’ expresses romantic and mysterious undertones through metaphors and the establishment of a particular mood or Rasa. This entire poem uses a complex and extended metaphor that draws upon the movement and qualities of the south winds to represent a seemingly mysterious and well-traveled lover.

The winds are personified as having associated with and wooed a variety of women from regions such as Andorra, Tamil, Ceylon, and Kraal. This metaphor capitalizes upon the ethereal, fast-moving, gentle, caressing, and aromatic nature of air and the south breeze and applies it to the poem’s apparent description of a ascribable lover. This poem furthermore utilizes two specific moods or Rasa, which are emotional flavors that one tastes or feels upon experiencing the words of the writer. The two Rasa used in the poem are peacefulness and romance.

The poem establishes a peaceful mood both by using a repetitive sentence structure which has a seemingly calming effect on the reader as well as by using light and airy words such as “tousled”, “kissed”, and “perfumed” that give the poem a quaint and dainty feel. The poem also gives of a feeling of erotic excitement by the description of the erotic actions of the breeze and its apparent metaphor for a desired lover. The breeze has apparently touched the breasts, hairnets, mouths, and cheeks of women from a variety of regions in India indicating the attractiveness of this lover and the great deal of experience and ability he has with women.

The two Rasa, peacefulness and romantic excitement, appear to complement each other and bring about a unique experience within the reader. Rather than feeling solely lustfulness that would usually be felt in poems that utilize only erotic excitement, the element of peacefulness evokes feelings of love in contrast with lust. Because of the peaceful Rasa, the reader perceives the well-traveled lover not as a womanlier but as a gentleman who truly loves and brings happiness to the women he meets. Upon reading the poem, one inevitably comes to the question of “why is that last line included in this poem? At first glance, it certainly appears that the line “gently the south winds blow, perfumed with sandalwood” does not fit with the rest of the poem that emphasizes the breeze’s touch upon the breasts, hair, and bodies of women. Furthermore, what exactly is the importance and significance of the particular sense abject sandalwood that its scent was noted in the poem? Ultimately the inclusion of the sense of smell and the specific sense object, sandalwood, in the poem gives additional depth to the two Rasa expressed within the poem. Smell is often used in Indian literature to express erotic desire and passionate lust.

For example, the lingering and distinctive scent of a long-gone lover brings about both lustful and mournful emotion as one realizes that he or she has lost their love. Smelling that scent would undoubtedly bring about happy and painful memories of that lost love. The inclusion of sandalwood then similarly affects the peaceful Rasa evoked by the gentle and repetitive nature of this poem. Sandalwood is conventionally used in Indian literature as a valuable scent known for its cooling, relaxing, and calming properties as well as for its relationship to love.

Conventional Sanskrit poetry and literature often indicates that sandalwood grows in Southern India and is carried by south breezes northward, bringing love as it travels toward its northern mistress. Thus the aroma of the south breeze plays a pivotal role in both characterizing the advertorial lost-lover and establishing the two central Rasa used within the poem. Though not the central sense used within the poem, that honor obviously goes to touch, by including the sense of smell in the last line of the poem, the writer adds a great deal of depth in the poem that could not have been created solely through a description of touch.

One could not have touched the bodies of the women that the south breeze has touched but one could have smelled the scent of the sandalwood that accompanies the breeze and felt the emotions brought about by it. Ultimately he sense of smell drives the poem drives poem forward by promoting the mysterious, lustful, and peaceful mood of the poem and by applying emotions that are associated with the smell of a lover to the metaphorical lover described within the poem. The Kamala Sutra, however, is a type of text that contrasts starkly with the flowing, soothing aesthetics of Indian poetry.

Gone are the descriptions of soft scented winds slowly caressing the bodies of young, beautiful lovers; in their place are descriptions of scented oils belonging to “women of the harem”, the scent of lust ND erotic desire and act, the proper scent of desirable men and women, and the scent of man’s “worn-out” clothing. In this text, good or desirable scents and the corresponding sense object may correspond to wealth and power as the harem girls are said to have been given gifts of scented oils from kings and men of wealthy descent in return for bodily pleasures and favors.

These gifts are described as “leftovers of a deity’ indicating the importance and value placed upon scents due to the powerful emotional attachment and memory stimulation that can be drawn from this sense. Looking at the nature of the text, one can glean other characteristics of this sense – the Kamala Sutra is a guide-like manual on navigating the world of eroticism, sex, and romance. The sense of smell is present on nearly every page during descriptions of the smell of various objects, sexual and nonsexual. Thus, smell is quite clearly related to erotic sexual desire, even in sacred books of instruction.

When reading through the Kamala Sutra it is seemingly impossible to come across an account of a sexual encounter without some description of one’s scent or the scent of scarred clothing, sexual tension, and erotic desire, and one’s breathing; sex and smell practically go hand in hand in this text. Ultimately this text reflects the Indian culture’s view on the sense of smell – it has the gentle caress to stir love and romance, it has the sudden spark to kindle hot, erotic, sexual desire, and it has the power to create perceptions of grandeur, wealth, and power.

While the two cited texts, poetry from Sanskrit Poetry From Fiduciary’s “Treasury’ and the instructive Kamala Sutra, may seem to use the sense of smell in a very similar manner, their ascriptions and usage of the sense is in fact quite unique. The referenced Indian poem uses the sweet and desirable scent of sandalwood to convey emotions of romance and desire in order to add depth and aestheticism to the poem.

Meanwhile, the Kamala Sutra uses the sense not to draw out emotion in the reader, as the text is more of sacred and instructive manual, but to give the reader the ability to infer characteristics of the their own lives or the lives of others, whether it be romance, erotic desire, or wealth and power. The difference lies in the desired outcome in the deader after using the sense of smell as a tool to convey information or emotion. The ability of this sense to convey a multitude of outcomes in readers represents the multifaceted nature of smell.

Unlike other senses which are relatively concrete – the sense of touch is constant based on the object one is touching, the sense of sight is constant based on the object one is viewing – the sense of smell is much more fluid and up to the interpretation of the subject. Because of this unique characteristic of the sense of smell, it allowed writers of Indian literature the ability to use the sense f smell to relate multiple emotions and inferences to the reader, with each being unique to the reader and unique in and of itself.

While in contemporary American culture and literature, the sense of smell takes a back seat to the more concrete and reliable senses such as sight and touch, this is not so in Indian culture. Smell is used in all texts – poetry, instructive manuals, sacred texts – liberally due to its unique ability to convey multiple emotions and facts. Based on the two referenced works, smell occupies a sacred place in Indian literature and could seemingly be considered he foundation of love, sexual desire, and wealth and power as seen in the role it plays in this culture’s literature.

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Faith and Beliefs in Religion

What is needed is essentially a gap, to show that aspects of r sectional thinking can coincide with faith. So the question must be asked; can faith and reason cookie SST? It is absolutely possible for rational thinking to be a part of faith, or more particularly religious s faith. The only point in which faith is irrational, is the initial leap Of faith one takes in order to make the decision. Besides this initial jump of blind faith, where one must fully trust a h Geiger power without complete understanding, every decision after this seemingly irrational I one, has the full capacity for rational thought.

Often times thoughts, beliefs, and actions are often labeled as rational or irritate IANAL, but what defines something as rational? Rationality is defined as a pursuit of NAS were through the use of logical discourse and objective criteria. What comes out of this pursuit is w hat humans tend to think is rational. Generally speaking, rationality is what is “best on the table”, it s purpose is to provide or attempt to provide, answers to questions based on factual evidence e and through the Kim 2 use of logical discourse and scientific advancements. With scientific advances, what is considered rational and irrational shifts as well.

It is through new, changing eve dance that alters rationality. This is why rationality changes throughout the course of time, it is because new evidence is provided therefore changing the belief of what is considered ratio anal and what is considered to be irrational. Through the course of increased logical discourse and time, rationality and what one deems something as rational will continually evolve. Faith on the other hand, is belief that provides the best possible answers bas deed on scriptures and attempts to address the questions that science cannot. It’s there e to provide the questions such as, “Why am I here? Or “What’s my purpose on this earth? ‘. The is is the reason for why many accept religion and faith into their lives. Many times humans De sire for purpose and reason for their lives. The theory of Existentialism and the brilliant minds of Albert Campus and Jean Paul State, articulate that humans possess an innate desire to create purpose in ones life. This wanting for purpose is satisfied through religion. Ultimately science awns errs the how, and faith answers the why it provides the purpose of everything in life, and the ever y essence of humans and their ultimate purpose.

It is is evident that science deems that faith and reason are on the same page and essentially can be compared. However it is argued that the faith system and t he pursuit of rational answers to the universe are not on the same page. In fact, Francis Cool lines, director of the Human Genome Project states, “God gave us an opportunity through science to understand the natural world, but there will never be a scientific proof of God’s existence” (Co Loins). It illuminates fact that science is there not to contradict religion, but is there for the purpose of further understanding the world we live in.

It’s purpose is not to disprove relic ion, but instead to Kim 3 deepen our knowledge of the what we have already, the earth. It further sup rots the point that rational thinking and religion belong in two different domains and shows that the two are essentially two different scopes of looking at the world, from a spiritual stand point and both a rational standpoint. Furthermore Stephen Jay Gould, a famous evolutionary bi eulogist suggests of the existence of impoverishing magisterial (Gould). Gold’s theory also know n as (NOAA) state that science and faith have separate teaching domains.

This dissonance means that the findings and claims of both domain do not have to contradict each other. Pro egress in science does not have to disprove the teachings of religion. In the same way religion d goes not have to control every aspect of one’s life. It demonstrates that besides the initial leap of faith, what follows after has the potential to be rational as the existence of faith and ratio anally relate to two different domains. This is what it means to coexist separately. Therefore the p regress of rational thinking and science should not interfere with faith and vice versa.

Essentially these two efferent domains are two different ways to come closer to, or attaining the Try HTH in their own respective fields. The assertion that faith does not cloud or bleed into the coo rise of logical thinking is made and emphasized quite heavily. In essence, the ideology that r elisions belief hinders one from rational thinking is disproved as it’s heavily asserted that the e two belong in very different ballparks. Francis Collins, also indirectly refers to this theory of Gold’s magisterial with the statement, “l was in a very reductionism frame of mind.

The tats often what science imposes upon your thought process, and it’s a good thing when you a ply it to the natural world. But I sought to apply it to everything else. Obviously the spiritual world is another entity’. Collins admits that despite his numerous amount of years of science b 10th at Yale and the Human Genome Project, that the two domains of science and religion were is imply not meant to Kim 4 compliment or contradict each other. Ultimately, one can simply both be a sic intestine and a believer. Furthermore, it shows that both domains are indeed there and the d main of faith does not prevent progress through rational thinking.

Therefore, when one claims t o believe, rational hinging is still present, because of the simple fact that the two belong in differ rent domains or region of thinking. There are of course the rare occasions when faith and reason do come together ere. This does not mean, however, that religion disproves rational thinking. Before the age o f Columbus, the rational way of thinking included the belief that the world was flat. A very pop alular and highly controversial idea at the time, both rationality and religion produced the Sam e conclusion, that the world indeed was flat.

This shows that despite the defined boundaries bet when reason and oath, that both can also hover on the same ideals. In the example of the world d being flat, both science and religion conformed to rational thinking that the world was flat (re member that rationality is what the best possible answer is based on the facts provided). D goes this not show that religion does not devalue rational thinking? It shows that religion does no t shun rational thinking, but rather is also another way of attaining the Truth.

Thomas Aquinas s argues that faith and reason are just rather two methods but are related in that nature is sees initially God and the study of nature is to study God (Planting). Another instance where reason an d faith collide, is the theory of egocentricity. Rational thought at the time supported the hellion enteric theory based on the given evidence of past scholars. The institution who heavily supported this theory was none other than the Catholic Church. This can be seen as an act of irrational y that the Church did not base their decisions on the given evidences.

However, this is not true as the works of supporters of the heliocentric theory remained hidden and censored, until we II after their own Kim 5 time. Once these works were discovered rationality would be altered as people now see that the Sun is the center and not the earth based on the provided evidence. It also go sees to show that rationality changes over time and ultimately takes time to change as evidence grows. Religion is seen as a concoction filled with emotion, and what better way to RI d oneself from rational thinking than to incorporate emotions?

When one’s emotions start to take control, one’s thoughts and actions often become irrational. This being said, emotion and SE mentality often follow religion and faith, however even bigger than emotion, is action. Actions are a crucial part n almost every religion or philosophy. Without action nothing is achieved. As actions play a pivotal role in religion, emotions are irrelevant and can even be discouraged I n faith. Many times religion is institutionalized due to the supposed use of emotions and how h evilly religion relies on emotion. However this is not true at all.

The basis Of religion is not s lowly based on emotions, but rather the actions and the strength or intimacy of faith that the individual carries. This goes to say however, that emotions aren’t completely shunned by religion n, some are encouraged while others are discouraged completely. In Christianity the Ten Commandments that God provides humans with a set of guidelines that provided to the Israeli test the knowledge of certain actions and their moral values. It leaves out any aspect of emotion and are essentially just rules of what to do and what not to do.

The word “do” immediately incisor orates actions and certain acts but not emotions. Through an Eastern scope, the belief of actions and karma are a prime example. Furthermore religion goes about to shun certain emotions the at often bring about negative actions from humans through the verse “A fool gives full vent to his s rid, but a wise man quietly holds it back” (Proverbs 29:1 1). This popular verse depicts the rest train upon which Christianity places upon an individual. It shuns the expression of one’s emotion NSA especially Kim 6 anger.

Such restrictions on emotions are also present in Eastern philosophies and religions. In the religion of Hinduism, the discharge of emotions is evident. The fundamentals of Hinduism state that emotions hinder one from reaching the point of enlightenment. Further more emotions produce certain detrimental desires within an individual that prevents the par TTY from seeing the Truth; that emotions and personal desires are meaningless. Yes, religion does shun some emotions but not all emotions. Emotions such a s happiness and euphoria are encouraged.

But most if not all religions possess a unifying element of love and compassion (Jesus in Christianity, Shattered in Buddhism etc. ). Such a cone action begs to answer the question of whether or not such feelings incite irrational thin king, or if they re even emotions at all. Love is characterized by physical objects and actions. In a relic souse aspect the acts of Jesus Christ symbolize God’s supposed love. If love is characterized by such acts, its more than safe to say that love is indeed an action and not an emotion. Love s shown through actions that symbolize the level of love that one possesses.

But the deepest el veil of love is through sacrifice: and sacrifice is an action, therefore linking the overseen chaw in between love and actions. Through sacrifice one learns the value of love, and the greater the e sacrifice the greater strength Of love. However many believe that love is irrational, and that t is perfectly true, love itself is irrational, but the reasons why humans are rational according to social relationships s explained by Aristotle statement, “Man is by nature a social animal; an mind Vidal who is unsocial naturally and not accidentally is either beneath our notice or more the an human” (Rack).

This quote shows that humans want if not need social interactions , such actions which include the essence of love. Therefore the need for love and further Soc ill interactions are justified as being rational. This justifies the rationality of why one chooses to Eve, or to embrace Kim 7 the concept of love. This unifying element of love also carries the implication t hat morally sound actions are heavily encouraged. The certain encouragement of morally sound behavior can be seen throughout all religions. The Buddhists describe this as dharma, and the Western belief perceives it as the Ten Commandments.

The fact that such diverse religions c an come together on a single consensus that morally sound actions are essential to one’s faith, provokes yet another question; the question of how such a phenomena can occur. Based o n the difference of the origins of these religions, it goes about to show that religions appeal to the e common interest Of people. This however, does not explain how or why certain extremists act the way the do. In such cases religion is seen as providing actions that resort to irrational action s.

First off, remember that such extremists represent only a very small number of certain religious beliefs. Secondly, the actions of such extremists are fueled by their own interpretation NSA. Therefore, if the definition of rationality is defined as the product of the pursuit of knowledge, the interpretations of certain texts is one’s own pursuit of knowledge. The late novelist and essays SST D. H. Lawrence States, “The human being is a most curious creature. ” (Lawrence). The justifies Zion of such interpretations is essentially supported by this statement by Lawrence.

The in trepidations of texts differ as different sects offer different answers to certain curiosities. Fur hormone, if an extremist no matter how extreme, is given the question of what is two plus two o, the answer will inevitably be four. Ultimately they would know and understand how and why two and two is four, even if they’ve never encountered the question before. They can prove t wrought the pursuit of logical thinking can they not? If they are capable of such actions it shows the at rational thinking is still present despite whatever faith they believe in.

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Sylvia A White Heron

Sylvia “A White Heron” In “A White Heron”, there was a young girl named Sylvia, for the first eight years of her life she had lived in a city environment. Sylvia then came to live with her grandmother in a country setting. This is where Sylvia became alive and one with nature. During her travel through the country side one morning she noticed a man who was searching for a white heron that he had seen a few weeks ago. At first Sylvia was scared of this man, he carried a gun and killed white heron’s, although he really cared for this animal.

As Sylvia spent time with this man, she began to really like him. Sylvia is a lost young country girl who is torn between her love for the young man who collects birds and her love for nature and its beauty. While living in the farm house her only companion seems to be a cow. Although it may seem like Sylvia is lonely she really isn’t. She is happier in the country then she would be in a city setting. Sylvia spends all day at one with nature while at the farm.

While the young man is intensively looking for the white heron, he winds up coming through her territory which makes Sylvia extremely upset. He apologizes to Sylvia and tries to explain that he got lost, but she becomes so upset that she labels him the “enemy” in the beginning. Sylvia feels threatened by him and becomes fearful. The young man tries to get Sylvia to lead him to the white heron by offering her ten dollars as a reward. Although Sylvia loves nature, and everything about it she thinks about how poor she really is and all the things that the ten dollars could buy.

The money offering to Sylvia disrupted her sense of loyalty to nature. But as Sylvia spent time together with this man she found him appealing. Sylvia’s heart became excited from this man and although she was only a child her heart became filled with love towards this man that she had only came to know. Sylvia admired him so much, she had never met a man so “charming. ” Sylvia knew where the young man who was a huntsman could find the white heron that he was looking for.

Both of them played the gender roles they were suppose to in society, as the female Sylvia would not lead him to the nest of the heron, or start a conversation first. Sylvia would just look around and take in her surroundings as well as observe the young man and his every move. With Sylvia not talking it helps saving the bird and not giving away where the heron’s nest really is. While being out with the huntsman she became closer to him, but was not as close with nature as Sylvia usually was.

Sylvia was not really able to sleep at all that night, so she went for a walk in the forest. She climbed the big oak tree looking for the heron’s nest, as Sylvia was climbing the tree branches were hard for her to climb through and gave her many scratches. As Sylvia fought through the branches and came to see light at the top of the tree she saw where the heron was nesting. Sylvia comes back to reality and the realization that she can not give up the herons nesting spot. Sylvia realizes that the young man was trying to come between her and nature.

Sylvia balanced out her options of giving the young man the heron because of the money and being one with nature, and realized that she could not give the birds life away. Although Sylvia was so smitten by this man and knew giving up the heron’s location could be worth it, in the end she knew that she could not betray nature. After spending the morning with the bird, she realized that no man should or could ever be swayed by a man’s charm. Sylvia became a tough strong hearted feminist that would not give up or betray what she believed in for any one, especially a man.

Sylvia devoted her life to the world of nature and knew it would always be there for her. In this short story, Sylvia is tempted to betray the world of nature by the young man or the huntsman which represents “evil. ” This story shows the struggle between good and evil, the constant seduction of good by evil and how to follow your instinct and go with what you truly believe in. Sylvia in a sense is the heron, untouched and at peace with her environment. Although because of external forces, which would be the hunter, Sylvia losses her innocence.

If Sylvia would of given up where the heron nested it would of been like giving up a part of her and what she stands for. In this story Sylvia and the heron need each other for survival. It was not possible for Sylvia to betray nature, because if she did she would no longer be the same person. She was able to ignore the attraction of a man, money and attention for something she felt loyalty towards. Sylvia showed how she grew as a women and stayed loyal to her values that she felt so strongly about and making her relationship to the world of nature even stronger.

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