Expansion vs. Preservation :: essays papers

Expansion vs. Preservation William Sonntag was acclaimed in the 1850s as a painter of the dramatic landscape. In his painting â€Å"Garden of the Gods,† Sonntag portrays a family in the time of the westward expansion. The very subtle painting, expressed by its loose brushwork, captures the shifting atmospheric contrasts of light and dark. Apparent in the painting is a family struggling to survive in nature. In the bottom left corner of the painting is a weather beaten shack, the home of the struggling family. This painting brings out the â€Å"live of the land† mentality, but it also incorporates the idea of expansion. When you think about life today, do we really need to expand? Does all this technology really make our lives better? Certainly, Ted Kazinski (aka â€Å"The Unabomber†) doesn’t think so. The well known advocate for a revolution against the Industrial system, the Unabomber believes the technological era will be a disaster to the human race. William Sonntagâ⠂¬â„¢s â€Å"Garden of the Gods† symbolizes expansion, as opposed to the Unabomber’s belief of preserving ones current way of life . The Unabomber’s ideal society would be that of life in the nineteenth century. It would be characteristic of life without TV’s to brainwash us with, no scientists and engineers to try to simplify our lives, and no cars to pollute our mother earth with. It all comes together in what we see in the â€Å"Garden of the Gods,† hunting for food to feed your loving family, living in a shack made by ones own god given hands, and entertaining each other by storytelling in front of a campfire. Depicted in this painting is a luminous reflection of the sun on what seems to be rock formation in the background. This symbolizes gods intervention into human life, and the spiritual livelihood that is inherent in all of us. It is the heavens that helps us to overcome our everyday obstacles. Conquering new ground wasn’t an easy task for many expansionists, confiding in god is what brought many of these settlers to overcome their fears and hindrances. Even though there are similarities between these two pieces, they still have one monumental difference. Expansion is what brings us to new levels. For many of these settlers, land wasn’t a necessity; they believed they were destined for more land.

Colosseum and the Speckles Organ Pavilion :: Compare Architecture Architectural Essays

Colosseum and the Speckles Organ Pavilion The city of San Diego has always been a popular site for tourists. Balboa Park is one of the main tourist sites that is home to an enormous collection of art, history and science museums, galleries, and the old globe theatres and the world famous San Diego zoo. Many of these buildings and musuems are based on Aztec and Spanish architecture. Unlike other buildings in Balboa Park, the Speckles Organ Pavilion has a unique blend of ancient Roman and western architecture. The Pavilion was designed by architecture Harrison Albright in 1914, a native San Diego. The Pavilion has remarkable resemblance to the Colosseum in Rome, Italy. Although the Organ Pavilion and the Colosseum are not exact duplicates, they are alike in basic structure format and share a purpose for similar contributions to the city. The Colosseum was an enormous entertainment center. Roman audiences watched a variety of athletic events and spectacles, including animal hunts, fights to the death between gladiators or between gladiators and wild animals, performances of trained animals and acrobats, and even mock sea battle. The colosseum is designed in an oval shape, like many stadiums today, and seats up to 50,000 spectators. The concrete core, with its vaulted corridors and stair ways is devised to ensure the smooth flow of traffic to and from the arena. The semi-circle outer walls of the Colosseum consist of three levels, the three Classical orders are superimposed according to their "weight": Doric, the oldest, on the first level, it's followed by the Ionic, then the third level the Corinthian capitals. These are the basic structures of the Colosseum in Rome. The Organ Pavilion is not a exact duplicate nor does it look anything like the Colosseum. There are some similarities between the the two architecture. For instance, the stage is elevated beneath a detailed arch, the arms "a Corithian peristyle effect" that curve out on the south side to encircle the outdoor audience. Along the arms are two row of 12 Corithian columns on each side. There are no vaults that are formed, the roof top is flat. This creates a walk way leading to the stage. The amphitheater can seat up to 2400 people. The seats are metal seats laid across a flat plane. This was hard for people in the back to see from the back because the seats were not elevated from the back.

The Host Chapter 10: Turned

The electric bell rang, announcing another visitor to the convenience store. I started guiltily and ducked my head behind the shelf of goods we were examining. Stop acting like a criminal, Melanie advised. I'm not acting, I replied tersely. The palms of my hands felt cold under a thin sheen of sweat, though the small room was quite hot. The wide windows let in too much sun for the loud and laboring air-conditioning unit to keep up. Which one? I demanded. The bigger one, she told me. I grabbed the larger pack of the two available, a canvas sling that looked well able to hold more than I could carry. Then I walked around the corner to where the bottled water was shelved. We can carry three gallons, she decided. That gives us three days to find them. I took a deep breath, trying to tell myself that I wasn't going along with this. I was simply trying to get more coordinates from her, that was all. When I had the whole story, I would find someone-a different Seeker, maybe, one less repulsive than the one assigned to me-and pass the information along. I was just being thorough, I promised myself. My awkward attempt to lie to myself was so pathetic that Melanie didn't pay any attention to it, felt no worry at all. It must be too late for me, as the Seeker had warned. Maybe I should have taken the shuttle. Too late? I wish! Melanie grumbled. I can't make you do anything you don't want to do. I can't even raise my hand! Her thought was a moan of frustration. I looked down at my hand, resting against my thigh rather than reaching for the water as she wanted to do so badly. I could feel her impatience, her almost desperate desire to be on the move. On the run again, just as if my existence were no more than a short interruption, a wasted season now behind her. She gave the mental equivalent of a snort at that, and then she was back to business. C'mon, she urged me. Let's get going! It will be dark soon. With a sigh, I pulled the largest shrink-wrapped flat of water bottles from the shelf. It nearly hit the floor before I caught it against a lower shelf edge. My arms felt as though they'd popped halfway out of their sockets. â€Å"You're kidding me!† I exclaimed aloud. Shut up! â€Å"Excuse me?† a short, stooped man, the other customer, asked from the end of the aisle. â€Å"Uh-nothing,† I mumbled, not meeting his gaze. â€Å"This is heavier than I expected.† â€Å"Would you like some help?† he offered. â€Å"No, no,† I answered hastily. â€Å"I'll just take a smaller one.† He turned back to the selection of potato chips. No, you will not, Melanie assured me. I've carried heavier loads than this. You've let us get all soft, Wanderer, she added in irritation. Sorry, I responded absently, bemused by the fact that she had used my name for the first time. Lift with your legs. I struggled with the flat of water, wondering how far I could possibly be expected to carry it. I managed to get it to the front register, at least. With great relief, I edged its weight onto the counter. I put the bag on top of the water, and then added a box of granola bars, a roll of doughnuts, and a bag of chips from the closest display. Water is way more important than food in the desert, and we can only carry so much – I'm hungry, I interrupted. And these are light. It's your back, I guess, she said grudgingly, and then she ordered, Get a map. I placed the one she wanted, a topographical map of the county, on the counter with the rest. It was no more than a prop in her charade. The cashier, a white-haired man with a ready smile, scanned the bar codes. â€Å"Doing some hiking?† he asked pleasantly. â€Å"The mountain is very beautiful.† â€Å"The trailhead is just up that -† he said, starting to gesture. â€Å"I'll find it,† I promised quickly, pulling the heavy, badly balanced load back off the counter. â€Å"Head down before it gets dark, sweetie. You don't want to get lost.† â€Å"I will.† Melanie was thinking sulfurous thoughts about the kind old man. He was being nice. He's sincerely concerned about my welfare, I reminded her. You're all very creepy, she told me acidly. Didn't anyone ever tell you not to talk to strangers? I felt a deep tug of guilt as I answered. There are no strangers among my kind. I can't get used to not paying for things, she said, changing the subject. What's the point of scanning them? Inventory, of course. Is he supposed to remember everything we took when he needs to order more? Besides, what's the point of money when everyone is perfectly honest? I paused, feeling the guilt again so strongly that it was an actual pain. Everyone but me, of course. Melanie shied away from my feelings, worried by the depth of them, worried that I might change my mind. Instead she focused on her raging desire to be away from here, to be moving toward her objective. Her anxiety leaked through to me, and I walked faster. I carried the stack to the car and set it on the ground beside the passenger door. â€Å"Let me help you with that.† I jerked up to see the other man from the store, a plastic bag in his hand, standing beside me. â€Å"Ah†¦ thank you,† I finally managed, my pulse thudding behind my ears. We waited, Melanie tensed as if to run, while he lifted our acquisitions into the car. There's nothing to fear. He's being kind, too. She continued to watch him distrustfully. â€Å"Thank you,† I said again as he shut the door. â€Å"My pleasure.† He walked off to his own vehicle without a backward glance at us. I climbed into my seat and grabbed the bag of potato chips. Look at the map, she said. Wait till he's out of sight. No one is watching us, I promised her. But, with a sigh, I unfolded the map and ate with one hand. It was probably a good idea to have some sense of where we were headed. Where are we headed? I asked her. We've found the starting point, so what now? Look around, she commanded. If we can't see it here, we'll try the south side of the peak. See what? She placed the memorized image before me: a ragged zigzagging line, four tight switchbacks, the fifth point strangely blunt, like it was broken. Now I saw it as I should, a jagged range of four pointed mountain peaks with the broken-looking fifth†¦ I scanned the skyline, east to west across the northern horizon. It was so easy it felt false, as though I'd made the image up only after seeing the mountain silhouette that created the northeast line of the horizon. That's it, Melanie almost sang in her excitement. Let's go! She wanted me to be out of the car, on my feet, moving. I shook my head, bending over the map again. The mountain ridge was so far in the distance I couldn't guess at the miles between us and it. There was no way I was walking out of this parking lot and into the empty desert unless I had no other option. Let's be rational, I suggested, tracing my finger along a thin ribbon on the map, an unnamed road that connected to the freeway a few miles east and then continued in the general direction of the range. Sure, she agreed complacently. The faster the better. We found the unpaved road easily. It was just a pale scar of flat dirt through the sparse shrubbery, barely wide enough for one vehicle. I had a feeling that the road would be overgrown with lack of use in a different region-some place with more vital vegetation, unlike the desert plants that needed decades to recover from such a violation. There was a rusted chain stretched across the entrance, screwed into a wooden post on one end, looped loosely around another post at the other. I moved quickly, pulling the chain free and piling it at the base of the first post, hurrying back to my running car, hoping no one would pass and stop to offer me help. The highway stayed clear as I drove onto the dirt and then rushed back to refasten the chain. We both relaxed when the pavement disappeared behind us. I was glad that there was apparently no one left I would have to lie to, whether with words or silence. Alone, I felt less of a renegade. Melanie was perfectly at home here in the middle of nothing. She knew the names of all the spiny plants around us. She hummed their names to herself, greeting them like old friends. Creosote, ocotillo, cholla, prickly pear, mesquite†¦ Away from the highway, the trappings of civilization, the desert seemed to take on a new life for Melanie. Though she appreciated the speed of the jolting car-our vehicle didn't have the ground clearance necessary for this off-road trip, as the shocks reminded me with every pit in the dirt-she itched to be on her feet, loping through the safety of the baking desert. We would probably have to walk, and all too soon for my taste, but when that time came, I doubted it would satisfy her. I could feel the real desire beneath the surface. Freedom. To move her body to the familiar rhythm of her long stride with only her will for guidance. For a moment, I allowed myself to see the prison that was life without a body. To be carried inside but unable to influence the shape around you. To be trapped. To have no choices. I shuddered and refocused on the rough road, trying to stave off the mingled pity and horror. No other host had made me feel such guilt for what I was. Of course, none of the others had stuck around to complain about the situation. The sun was close to the tips of the western hills when we had our first disagreement. The long shadows created strange patterns across the road, making it hard to avoid the rocks and craters. There it is! Melanie crowed as we caught sight of another formation farther east: a smooth wave of rock, interrupted by a sudden spur that swung a thin, long finger out against the sky. She was all for turning immediately into the brush, no matter what that did to the car. Maybe we're supposed to go all the way to the first landmark, I pointed out. The little dirt road continued to wind in more or less the right direction, and I was terrified to leave it. How else would I find my way back to civilization? Wasn't I going back? I imagined the Seeker right at this moment, as the sun touched the dark, zigzagging line of the western horizon. What would she think when I didn't arrive in Tucson? A spasm of glee made me laugh out loud. Melanie also enjoyed the picture of the Seeker's furious irritation. How long would it take her to go back to San Diego to see if this had all been a ploy to get rid of her? And then what steps would she take when I wasn't there? When I wasn't anywhere? I just couldn't picture very clearly where I would be at that point. Look, a dry wash. It's wide enough for the car-let's follow it, Melanie insisted. I'm not sure we're supposed to go that way yet. It will be dark soon and we'll have to stop. You're wasting time! She was silently shouting in her frustration. Or saving time, if I'm right. Besides, it's my time, isn't it? She didn't answer in words. She seemed to stretch inside my mind, reaching back toward the convenient wash. I'm the one doing this, so I'm doing it my way. Melanie fumed wordlessly in response. Why don't you show me the rest of the lines? I suggested. We could see if anything is visible before night falls. No, she snapped. I'll do that part my way. You're being childish. Again she refused to answer. I continued toward the four sharp peaks, and she sulked. When the sun disappeared behind the hills, night washed across the landscape abruptly; one minute the desert was sunset orange, and then it was black. I slowed, my hand fumbling around the dashboard, searching for the switch for the headlights. Have you lost your mind? Melanie hissed. Do you have any idea how visible headlights would be out here? Someone is sure to see us. So what do we do now? Hope the seat reclines. I let the engine idle as I tried to think of options besides sleeping in the car, surrounded by the black emptiness of the desert night. Melanie waited patiently, knowing I would find none. This is crazy, you know, I told her, throwing the car into park and twisting the keys out of the ignition. The whole thing. There can't really be anyone out here. We won't find anything. And we're going to get hopelessly lost trying. I had an abstract sense of the physical danger in what we were planning-wandering out into the heat with no backup plan, no way to return. I knew Melanie understood the danger far more clearly, but she held the specifics back. She didn't respond to my accusations. None of these problems bothered her. I could see that she'd rather wander alone in the desert for the rest of her life than go back to the life I'd had before. Even without the threat of the Seeker, this was preferable to her. I leaned the seat back as far as it would go. It wasn't close to far enough for comfort. I doubted that I would be able to sleep, but there were so many things I wasn't allowing myself to think about that my mind was vacant and uninteresting. Melanie was silent, too. I closed my eyes, finding little difference between my lids and the moonless night, and drifted into unconsciousness with unexpected ease.

How Are the Themes of Loneliness and Isolation Explored in “of Mice and Men”? Essay

How are the themes of loneliness and isolation explored in â€Å"Of Mice and Men†? Born in 1902, John Steinbeck, author of ‘Of Mice and Men’, set his book in the 1930’s. The novel revolves around two hard-working men dependant on one another during the Great Depression, a time when most were alone. Many themes are explored in the novel such as racism, loneliness, disability, isolation and friendship. This essay will be talking about how the themes of loneliness and isolation are explored in ‘Of Mice and Men’. Gender is one way in which Steinbeck illustrates loneliness and isolation. The character of Curley’s wife is used to portray this. Throughout the book Curley’s wife is never referred to her name which is unknown. This suggests that she is a possession belonging to Curley. By not having her name mentioned; Curley’s wife remains distant even though she tells Lennie her life story as without a name she remains mysterious. Her marriage to Curley causes for her to be rejected by the ranch workers when she seeks out their attention and friendship. Therefore she is not only lonely but also isolated as there are only men on the ranch who turn away from her. Critics may argue that Steinbeck was too harsh in not giving a name to Curley’s wife but in my opinion John Steinbeck was only portraying the reality of that particular time period. Steinbeck also uses age to explore the themes of loneliness and isolation. Candy, an old ranch worker, is used to display these themes. As the oldest man on the ranch Candy is the most insecure of the men as he knows that if he was to be fired from his job he would have no other place to go to, what with having no family or friends. This knowledge isolates him from the others as there’s no one whom he can relate to this about. Critics may say that John Steinbeck is stereotyping old people as useless. Another way in which the two themes are explored is through racism. For this John Steinbeck uses Crooks. As a stable buck and a black person, Crooks is isolated from the other characters. He has his own room which may be fortunate but only further alienates him from the other workers. Crooks shows that he is lonely while talking to Lennie, he says, â€Å"I tell ya a guy gets too lonely an’ he gets sick. † He talks of how he wakes up in the night and sees something but doesn’t know if he was just dreaming, if had a friend he would have asked him. Because of his race Crooks has many disadvantages one of them being that he is not allowed to enter the bunkhouse. Another being that he is abused by the other workers. Crooks is not given a chance to befriend anyone and is therefore both physically and mentally isolated. Lennie shows how disability can lead to loneliness and isolation. His child-like mentality distances him from the other workers. Though he talks to and is talked to by other characters he is isolated in his mind because there is still a separation. His disability causes the other characters on the ranch to treat him as inferior. Lennie was told both Crooks’ and Curley’s wife’s life story but it doesn’t mention in the book whether or not he was really listening when the two confided in him. This makes you doubt whether or not Lennie is actually as he is described. Critics may say that Lennie’s character was too unrealistic and overdrawn. Euthanasia is used to explore the themes of loneliness and isolation. Again Lennie is used to display this along with Candy’s dog. Both of them were in a similar situation where their death was what was best for them. Throughout the book Lennie is described as animalistic which further connects him to Candy’s dog. Lennie was killed by someone who cared about him, George, while Candy had wished to have been the one who had killed his dog. Without his dog Candy was left as lonely because though he still had the others, his dog was the one who was always by his side. It shows that Lennie was truly lonely because when he died though George was shaken he had Slim as a friend to replace Lennie. John Steinbeck uses dreams to show loneliness and isolation. George’s character is used to show this. Although most of the ranch workers like George, he is mentally isolated. This is because of his dream which distances him from the other characters. His dream acts as a burden because in the end he knows that it will never come true. His awareness causes for him to be isolated, lonely and unreachable. Financial status also displays loneliness and isolation. For this the character of Curley is used. Curley can be viewed as the villain in the novel because of the abusive way he treats the other workers. He uses his small size as an advantage. The main difference though between him and the workers is money. Curley is married and yet because he is the boss’s son he doesn’t have to work like the others characters do. He uses the fact that he has authority and dominates the ranch workers. But being the boss’ son only further alienates him from the other characters and causes him to be lonely. Curley’s wife would constantly flirt with the other ranch-hands. This made him a subject of ridicule and further isolated him. Another way in which John Steinbeck uses to explore the themes of loneliness and isolation is through marriage. Curley and his wife are used to depict this. Both of them are stuck in a loveless marriage. Curley’s wife revealed to Lennie that she didn’t like Curley. Ways that you can tell Curley doesn’t love his wife is like the fact that he went to a cat house with the other men. In addition, when his wife was killed he set out to punish Lennie instead of mourning her; this shows that he was more interested in getting back at Lennie for personal reasons instead of losing his wife. Curley and his wife are therefore viewed as lonely. Their title as a married couple also isolates them from others on the ranch as there are expectations of how they should act and who they should talk to. Friendship is used by John Steinbeck to display loneliness and isolation. There are many forms of friendship in â€Å"Of Mice and Men†, the main one being George and Lennie’s friendship. The two of them are dependent on one another for different reasons. Lennie needs George to help him because of his mental disability. While George needs Lennie for company. Critics may argue that Steinbeck showed their friendship as abusive and forced. Another friendship brought together by loneliness is Curley’s wife and Lennie. This shows that they were all lonely as they settled for each other purely because they wanted companionship and someone to talk to. John Steinbeck also used other features to display loneliness and isolation. The novel began with a lonely atmosphere as he described the setting. This indicated that there was no-one around to describe or mention which gave you the feeling of isolation. Also the name of the city, Soledad, means solitude and loneliness in Spanish. In conclusion, John Steinbeck explored the themes of loneliness and isolation in many ways, using other themes and features. Although Steinbeck doesn’t allow you to clearly see his characters so you are unable to discern whether they are really lonely and isolated or if they are just portrayed and viewed as lonely and isolated.

Analytical Response: Romeo and Juliet Essay

Act 3, Scene 1 contributes to making Romeo and Juliet a true tragedy as this scene is the unfolding of a series of ill-fated events (3.1.84-87) ‘This days black fate on more days doth depend. This but begins the woe others must end’. Violence and blood is demanded early in the scene, as Tybalt is after Romeo in order to challenge him to a duel. Newly wed Romeo ignores Tybalt’s insults and respectfully declines his offer, as he knows he must respect and love the Capulet’s. Irritated by Romeo’s calm submission, Mercutio steps up to the challenge to defend the Montague name. Outraged by Mercutio’s death Romeo lets rage control his actions as he seeks vengeance upon his friend’s death, forgetting his intentions to settle the family feud. The dramatic irony of this scene, will possibly affect the audience, as they know this will cause uproar within the family feud. The events in this scene impact greatly on Romeo and Juliet, as this is the b reaking point of the play. This scene also creates a domino effect on the events later on in the play. Characters The characteristics of Mercutio have a significant influence on the events that occurred during Act 3 scene 1. It is evident throughout the scene that Benvolio is the peacekeeper as he see’s a way around the brawling, (3.1.1-3) ‘ I pray thee, good Mercutio, lets retire. The day is hot; the Capulet’s abroad; and if we meet we shall not ‘scape a brawl.’ However, Mercutio ignores Benvolio’s attempts to bypass the Montague Capulet conflict, as he is quick to temper and always ready for a fight. His use of irony to provoke Tybalt (3.1.28-33) provides further evidence on his combativeness ‘But I’ll be hanged, sir, if he wear your livery. Marry; go before to the field, he’ll be your follower. Your worship in that sense may call him man. ‘ Mercutio’s argumentative attitude leads him into a brutal affair; he is left wounded blaming Romeo for his injury. It is unquestionable that Mercutio’s pugnacious, aggressive b ehavior led to the violence of this scene that has guaranteed an unfortunate fate for Romeo and Juliet. Themes and Perspectives Act 3 scene 1 provides perspective on the resentment between the two families, Montague and Capulet. The family feud holds a great deal of power throughout Romeo and Juliet, as it is the reason for many of the unpleasant events that occur throughout the play such as; Mercutio’s death, Romeo and Juliet’s secret marriage, Romeo’s exile and of course the feud itself which also provokes the tragic ending of the play. Evidence of the theme is seen throughout Act 3 scene 1 particularly towards the end when Benvolio is left to explain the tragedy to the Prince. Lady Capulet believes Benvolio is lying, as he is a Montague therefore Romeo must die for Tybalt’s death. (3.1.38-42) ‘He is a kinsman to the Montague. Affection makes him false. He speaks not true. Some twenty of them fought in this black strife, And all those twenty could but kill one life. I beg for justice, which thou Prince, must give. Romeo slew Tybalt. Romeo must not live.’ Throughout R omeo and Juliet there is persistent evidence that the resent between Montague and Capulet conduct the tragic events and heartbreaking end to the narrative. Audience response; attitudes, values and beliefs The audience is at an advantage as they are able to see both sides of the family feud, providing them with a true understanding of the tragedy. During this scene they observe the brutal affair between Mercutio vs. Tybalt and Romeo vs. Tybalt and finally Lady Capulet vs. Benvolio. There are various reactions the audience may have experience throughout this scene. Those in the Elizabethan times perhaps felt a sense of gratification towards Mercutio for standing up to Tybalt in order to defend Romeo and the Montague name. However the contemporary audience may declare Mercutio as arrogant or foolish. The audience can recognize that both Benvolio and Romeo gave warnings to Mercutio and Tybalt. They stated the brawl was not required neither did they desire one on numerous occasions however, both Mercutio and Tybalt would not take no for an answer. Either way the audience is able to experience the full effect of the events, which help mould this star crossed love story into a true tragedy.

Ibn Sina/Avicenna

‘Ibn Sina’s renown brought him the title ‘the leading eminent scholar’ (al-Shayk al Ra’is). Discuss the significance of his philosophical ideas with special focus on his distinction between his essence and existence, and its role in his proof for God as the necessary existent. Ibn Sina, or Avicenna, born 980 AD, was a leading polymath of many subjects; many of his theories are still renowned today; 240 of (approximately) 450 works can authentically be attributed to him, contributing to mainly medicine and philosophy, but also astronomy, physics, psychology, geology and even poetry. A devout Muslim and child prodigy, he had memorised the Qur’an by the age of ten, and quickly surpassed his teachers of the Hanafi Sunni school, and by the age of 16 was fully learned in the sciences of his time.After studying medicine, he turned his attention to physics and metaphysics, reading Aristotle’s Metaphysics forty times, until he had memorised it, y et he could not grasp its meaning until reading al-Farabi’s commentary which enlightened his problems of understanding. He began writing his own discourse on this topic and many others on his travels to Isfahan whilst working as a physician to Kings and other important figures, gaining prestige in medical matters and his knowledge of philosophy, theology and metaphysics was widely recognised.Even after his death in 1038 AD, his works have continued to influence philosophical and medical thought; his ‘canon of medicine’ served as the highest medical authority for 600 years, and the translation of kitab al-Shifa (Book of Healing) into Latin served as the starting point for many other prestigious thinkers, such as Aquinas, and this discourse will be further looked at here.Avicenna is considered â€Å"the most famous and influential of the philosopher-scientists of the Islamic world† There are many other Islamic philosophers that have attempted to address meta physics, but Ibn Sina’s works alone systematically and consistently focus on both ontological and cosmological arguments that are not self-contradictory and address the underlying issue of reconciling the Islamic faith with philosophy. â€Å"Before Avicenna, falsafa (Arabic Aristotelian and Neoplatonic philosophy) and kalam (Islamic doctrinal theology) were distinct strands of thought, even though a good deal of cross-fertilization took place between them.After Avicenna, by contrast, the two strands fused together and post-Avicennan kalam emerged as a truly Islamic philosophy, a synthesis of Avicenna’s metaphysics and Muslim doctrine. † This is the primary reason for his lasting prestige; his ideas in the Book of Healing concentrated not on medicine, but on the healing of the soul and body, and held two key fundamental ideas; the distinction between essence and existence, and God as the necessary existent, a doctrine that has previously not been merged successfu lly.The doctrine of a ‘thing’ (shay’) proved difficult to define for the Mu’tazilis, as although they differentiated that a ‘thing’ can either be existent or non-existent; they struggled to define where the non-existent entities lay. Using the Qur’anic verse of creation: â€Å"our statement to a thing, when we wish it [to be], consist merely in our saying â€Å"Be! † and then it is. † (The Holy Qur'an 16:40), we can identify that something can exist in mentality before it exists in actuality; God thought of a ‘thing’ then willed it into being by saying â€Å"be! and it was. This shows that the idea of the ‘thing’ existed before its reality, meaning that the Mu’tazilis were able to conceive of the ‘thingness’ of contingent entities, and their universality (of thingness) can either exist in reality or in mentality. They could not address the idea of non-existent things, (ma†™dum) such as a square circle, as their impossibility cannot even exist in the mind. This idea opposes the Sunni theological perspective, where they hold that ‘thingness’ and existence are one and the same.They hold the idea of co-extensiveness (where all things are existents, and all existents are things) as they believe that this idea solves the problem of creatio ex nihilo; they did not want to give any flexibility to the idea that things existed before creation, or held eternality alongside God. They held that a ‘thing’ was the sum of all its predicates, one of which was existence; a thing could not be without it existing. However, this poses problems for the existence of things that can only occur in the mind, for example, a unicorn.There is a split in Sunni philosophy where some believe that a thing can either be considered as extra-mentally existent, (and so exist just as much as they would in actuality) or some believe a thing that only exists in the mind simply does not exist whatsoever. This is problematic, as we can all conceive of a unicorn, despite its non-reality, (therefore it cannot simply not exist at all), yet we cannot think of a unicorn existing in the mind on the same level as our own existence. Ibn Sina draws upon al-Farabi’s identification that ‘thing’ and ‘existence’ cannot be used as the same copula; you cannot ubstitute ‘thing’ for ‘exists’ in a sentence in a way that can make sense; for example, one can easily identify that the statement ‘Zayd exists as a man’ to be appropriate, but one cannot say ‘Zayd thing as a man’, as it is nonsensical. Therefore, Ibn Sina concludes that there is a distinction between ‘thing’ and ‘existence’, and also makes the distinction between existents and non-existents. For Avicenna, â€Å"there are four kinds of scientific questions. 1) One is a question about the â⠂¬Ëœexistence’ or ‘non-existence’ of things. 2) Another is about the ‘whatness’ of things. 3) And another is about the ‘whichness or ‘thatness’ of things. ) Also, there is the question about the ‘cause’ of things. † His distinction between essence and existence not only addresses the problem of the Sunni theologians, but, in his mind, satisfies what a ‘thing’ is, and that its ‘existence’ is not a predicate of thingness, and this argument can prove the existence of God as necessary. For Ibn Sina, existence adds to an essence specific determination external to the essence of a thing; existence adds to essence, an essence can be without existing, for example, the demonstration of the unicorn; its essence is separate from its existence as we can conceive of it without its actuality.He further explains this with categorising the necessary (wajib) and the possible/contingent (mumkir). Avicenna makes three distinctions: concrete existent, a mental existent and that which is neither of these two. A concrete existent is that which adds existence to its essence: that is to say that it, as an essence, also has existence. A mental existent is that which has essence, but not existence (such as a unicorn – it has essence because we can think of it).That which is neither is that which is logically impossible to exist even in the mind, such as a square circle; as it is impossible to conceive of such a thing, this does not even have essence. This solves the problem faced by Sunni philosophers, as it highlights the difference between mental essences without existence and concrete essences with existence. Avicenna continues to demonstrate three further aspects of essences: necessary, possible or impossible. Those that are impossible are those that it is illogical to think about, such as square circles, and as we have already shown, these do not have essence OR existence.That w hich is necessary is so because it’s very essence implies existence; its denial would involve a contradiction, (which we will further explain later). The possible is that which has essence that has potential to exist; it can either exist, or not exist. This is what contingent beings are categorised as; they have the potentiality to exist, through the cause of another; it cannot exist through itself, as otherwise it would be necessary, and it cannot not exist, as otherwise it would be impossible. Once actualised (through another), concrete existence is added to the essence.Avicenna would argue that mental essences are not concrete existents because they have not been brought into existence by another, so remain as potential essences that could exist, but do not in actuality. So far then, it has been demonstrated that Ibn Sina made the distinction of essences between that which cannot exist, that what can exist if brought into being by another, and that which exists through its own definition of its essence. When a possible essence is actualised through another, and becomes a concrete existent, it becomes ‘necessary through another’ – it must be caused by a cause external to itself.This in turn, must also be caused by another previous external cause, and so on. However, these causes cannot continue ad infinitum- there must be an external cause that itself is not caused by any other being external to itself, that is to say, that the cause is contained within itself, what Avicenna calls necessary through itself. There cannot be an infinite regress of causes, but must be one cause that can sustain and contain all possible causes, but itself need not be caused, as its essence itself contains existence, the Necessary Existent; God.So then, we have tackled the question previously posed of the existence or non-existence of things, what they are (possible/necessary), and the ‘thatness’ (whether it is necessary through another or i tself) – in turn answering the fourth question set out by Ibn Sina of the cause of things. Proof of God’s existence from this argument stems from the cosmological argument; an idea from Aristotle that there must be a First Cause in order to bring about the causes that cause others.However, Ibn Sina improves this argument by recognising that what something is differs from the fact that it is. â€Å"Ibn Sina’s way of making his point is to say that esse [fact of a things existence] is an accidental property of things – that is a quality it may or may not possess, without changing what it is†¦Ã¢â‚¬  Previously, philosophers such as Aristotle had only considered the nature of things, rather than setting them apart from their physical realisation. The distinction Avicenna makes between physical and mental existence is one that Aristotle had trouble in combatting. The most important text of this kind is Avicenna’s al-Shifa? ’ (The Healing, namely from ignorance). The title was wrongly (but aptly) translated into Latin as Sufficientia, as if Avicenna’s single comprehensive work was a sufficient replacement for the several books of Aristotle† This distinction was so important that every philosopher after Ibn Sina had to respond; the question was now apparent that there must be primacy of either essence or existence, as he had distinguished that they were not one and the same.Debate has followed Ibn Sina’s argument, that has mainly taken two paths; Suhrawardi decides that essence is prior to existence, whereas Ibn Arabi believes that only existence is real and essences are how existence presents itself to us. Thus, it has been demonstrated that Ibn Sina was successful in using an argument from reason that signifies God as the one creator, First to cause others, from which we could not possibly exist if it were not for His necessary existence through Himself.This was so profound for his time, as it had only been remarked that there previously lay a difference between the necessary and possible. Avicenna’s distinction between ‘through itself’ and ‘through another’ led to the reconciliation of Islamic thought and philosophical reason; there lies no contradiction between our own existence as concrete and God’s existence as wholly other, beyond our conception of contingent.This argument was so influential on both later thinkers due to his ability to draw upon early philosophical ideas and his faith brought together Aristotelian and neo-Platonic philosophy and Islamic theology in a way that made the distinction between theoretical and practical knowledge; logically acknowledging that the first cause as a necessary existent can only be a monotheistic God, as all predicates, including that of existence are perfectly contained within the very definition of His essence.This theory is reconcilable with Islamic thought as it signals disenchantment wit h neo-Platonic thought, developing a more personal philosophy that argues for our own necessary existence (through another), whilst still acknowledging that God is unattainably necessary through Himself. â€Å"[Ibn Sina] envisaged a world resting on two pillars: a) Greek philosophy and b) Qu’ranic revelation and the virtues of man†¦Ibn Sina was a highly spiritual and ethical person, considering that, for him, teaching and learning should lead also to rooting in faith deeply in the soul of the individual. This meant that each individual had meaning for their own life, which they could relate back to God, personally having their own cause rooted in the Divine Necessary Existent. Bibliography * Avicenna ; Farhang Zabeeh, ( Ed. Trans. ) Avicenna’s Treatise on Logic: Part One of Danesh-Name Alai (a Concise Philosophical Encyclopaedia and autobiography) (Martinus Nijoff, the Hague, 1971) * Charles Burnett, â€Å"Arabic into Latin: the reception of Arabic philosophy in to Western Europe† in The Cambridge Companion to Arabic philosophy, ed.Peter Adamson and Richard C Taylor (Cambridge University Press, Cambridge, 2005) * F. C. Bauerschmidt, Holy Teaching: Introducing the Summa Theologiae of St. Thomas Aquinas (Michigan, Brazos Press, 2005) * Robert Wisnovsky, â€Å"Avicenna and the Avicennan Tradition† in The Cambridge Companion to Arabic Philosophy, ed. Peter Adamson and Richard C Taylor (Cambridge University Press, Cambridge, 2005) * Sebastian Gunther, â€Å"Be Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational theory† in Comparative Education Review, Vol. 0, No. 3, (August 2006) Article DOI: 10. 1086/503881 Web Resources: * Encyclop? dia Britannica Online, s. v. â€Å"Avicenna,† accessed December 11, 2011, http://www. britannica. com/EBchecked/topic/45755/Avicenna * http://quran. com/ accessed 15/12/11 —————————— ————– [ 1 ]. Encyclop? dia Britannica Online, s. v. â€Å"Avicenna,† accessed December 11, 2011, http://www. britannica. com/EBchecked/topic/45755/Avicenna. [ 2 ]. Robert Wisnovsky, â€Å"Avicenna and the Avicennan Tradition† in The Cambridge Companion to Arabic Philosophy, ed.Peter Adamson and Richard C Taylor (Cambridge University Press, Cambridge, 2005) p. 92 [ 3 ]. The Holy Qur’an 16:40 as cited from http://quran. com/16/40 (Sahih International Translation) accessed on 15/12/11 [ 4 ]. Robert Wisnovsky, â€Å"Avicenna and the Avicennan Tradition† in The Cambridge Companion to Arabic Philosophy pp. 106-107 [ 5 ]. Avicenna & Farhang Zabeeh (Ed. Trans. ) Avicenna’s Treatise on Logic Part One of Danesh-Name Alai (a Concise PhilosophicalEncyclopaedia and autobiography) (Martinus Nijoff, the Hague, 1971) p. 5 [ 6 ]. F. C. Bauerschmidt, Holy Teaching: Introducing the Summa Theologiae of St. Thomas Aquinas (Michigan, B razos Press, 2005) p. 57 [ 7 ]. Charles Burnett, â€Å"Arabic into Latin: the reception of Arabic philosophy into Western Europe† in The Cambridge Companion to Arabic philosophy, p. 371 [ 8 ]. Sebastian Gunther, â€Å"Be Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational theory† in Comparative Education Review, Vol. 50, No. 3, (August 2006) pp. 376 – 377 Article DOI: 10. 1086/503881

Personal Responsibility for College Success Essay

I. To obtain college success through personal responsibility one must take ownership of their goals and ambitions. By prioritizing task such as managing time, setting realistic goals and keeping healthy, one can achieve personal career success. II. Body A. Definition of personal responsibility 1. Personal responsibility is when one solely takes responsibility over a something or someone or an action individually rather than in a collective group and makes sure that the task is accomplished. B. Relationship between personal responsibility and college success 1. One should recognize the importance of accepting personal responsibility for one’s learning, time management and goal setting. With that one should also recognize that direct relationship between their personal responsibilities and one’s college and lifelong success go hand in hand. C. Time Management skills 1. Monitor Time 2. Plan schedule D. Planning and Goal setting 1. Short Range Goals 2. Long Range Goals E. Health and Financial Planning 1. Exercise 2. Budget F. Action plan for implementing responsibility in your education 1. I will learn to manage my time by planning and setting appropriate goals and staying healthy and becoming financially stable. III. Conclusion: One should take personal responsibility for their own actions so they can lead themselves to a pathway of success, how one decides to manage their time between their personal responsibility and their college success is a major factor in achieving ones goals. One must learn to prioritize by any means, keeping healthy, managing ones emotions, keeping a sound mind, treating oneself with respect and knowing ones limits can help one achieve their goals.