Writing Styles in the Puritan Time Period Essay Example for Free

Writing Styles in the Puritan Time Period moveIn American Literature, the head of the Puritans sticks out as a time with numerous great authors. Two, William Bradford and sublime Jonathan Edwards are still studied today. Bradford was an author who wrote well-nigh the historical section of Puritan life, while Edwards was a great speaker who wrote sermons to give in front of his congregation. Although living in the same time period Reverend Jonathan Edwards and William Bradford apply very different styles of writing. In writing, praise and everyday living the Puritans favored the ordinary and simple. William Bradford wrote in what is considered the plain style. This form of writing was used by many Puritan authors and was thought to be direct and to the point. The plain style consisted of simple sentences and everyday used language. It never had figures of speech and especially not any imagery. A good example of this style is found in the passage from Bradfords Of Plymouth Pl antation, They began now to gather in the small harvest they had, and to fit up their houses against oerwinter, being all well recovered in health and strength and hadall things in good plenty. William took this separatewise exciting story of the Puritans first winter and wrapped it all into one monotonous sentence. Bradfords word choice epitomized the plain style and that was all the Puritan society would read or hear until Jonathan Edwards. The Reverend Jonathan Edwards chose a style expressing his concerns much more creatively than his fellow Puritan authors. Jonathans style was almost the complete opposite than the plain style. He used many figures of speech andmetaphors. An example of one of these fiery metaphors is from his speech, Sinners in the Hands of an Angry God , The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked. Reverend Edwards was comparing God and man to someone holding a spider over a fire.Another excellent illustration of this vivid description is from the same speech, O sinner Consider the fearful danger you are in It is a great furnaceof wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God. This shows that Reverend Edwards also used these figures of speech to lead fear in his audience. He used this fear factor to make the natural men of his audience, truly understand the horror of their sins. This style of writing differed so much from typical Puritan style that it often got Jonathan into trouble with his parish.Although living in near the same time period, William Bradford andJonathan Edwards style of writing were very turnabout to each other. Bradford a typical Puritan author followed suit and used the plain style of writing while on the other hand Edwards went to the other extreme with incorporating fear and blame in his speeches. Jonathan Edwards was more controversial and di sputed and William Bradford was plain, simple and to the point. Even though both forms of writing varied from one another, both styles were successful in getting the authors point across.

Models of Organized Crime Executive Summary Essay Example for Free

Models of Organized Crime Executive Summary EssayThe difference between the patron- client and bureaucratic model is found on who is appointed the leader. The organization is based on trust and loyalty similar to the family. The main role as a patron-client is to show leadership by providing financial assistance and safety for the client. The client returns the favor by acting out different duties coming from the patron. The patron-client has the advantage because they are the sole providers for all communication for the client. Income is providing from executing from murders, thefts, frauds and drug trafficking. The patron client dominates a particular location for his organization. The group is also connected with police officers who are specialized in fell operatives. The bureaucratic model is more counsel on setting goals. Bureaucratic have a higher clientele but are selective with who is inducted into their group. All fiats come from the boss in decree to execute the next chain of events.The most important operation in the business is hierarchy. In order for the plan to be successful, all members must to the full understand their role. This process is crucial for the structure to the organization and the members. The members must be able to carry out the task. If a step was missed by a member, they provide eliminate from the project. The organization cannot afford for their hard work to be flush down the drain because an associate could not be trusted. Webers and Taylors models of the bureaucratic theory are most effective when used for larger events. Once a plan is started the bureaucratic should be introduced in order to control all lines of communication and any rules that were initially set. The patron-client is more decentralized and does not require control over unit members.Parton-clients are more flourishing in social networks because there not fully involved with the plan. Bureaucratic model are vulnerable to copsbecause upper manage ment is stricter. The patron-client provides information for the job. For instance, the investigator will provide the client information so the whereabouts will not be an issue making the job easier to perform. In conclusion, each model has its expression of criminal cooperation with different socioeconomic conditions and constabulary enforcement strategies to avoid media attention. Crime groups are broken down into different characteristics. Members of organized crime groups normally attack public officials and law enforcement agents. . spirit organized crime is important because it gives the government the ability to know how they work so can be bought to a stop.ReferencesConnor, O. (2012). Organized Crime Investigation. Retrieved from http// http//www.drtomoconnor.com/3220lect07a.htm/Mallory, S. (2007). Understanding Organized Crime. Sudbury, MA Jones and Bartlett Publishers

The scope and limitations of Reiss text typology

The scope and limitations of Reiss schoolbookbook typologyReiss definition-oriented text-typology provides a systematic approach to deracination. More interestingly, it approaches translation at the text level. This essay willing examine Reiss typology with focus on Parting the Waters, published in National Geographic, a monthly magazine that borders on science, geography, history and culture.REISS TEXT-TYPOLOGYReiss sees translation as an dally of communication whereby the translator acts as a medium (secondary sender). This presupposes that a message has to be passed across, from a primary source to a target receiver. The major media ar the source wording and the target language. The aim here is to produce a target language text that is carryally alike to the source language text (Reiss 2000160). This mover the source text should be the consultative point for the translator. In order to achieve this functional equivalence, Reiss proposes a functional approach of text-ty pology. This approach takes into visor the major communicative function of a source text as a basis for translating into the target text. In other words, a target text that does non wee-wee the same function as the source text is non entirely a translation, but what Reiss calls transfer. Reiss text-typology includes a two-phase approach in translating a text Phase of analysis and phase of reverbalization. The analysis phase basically involves establishing the text grapheme, genre and style (linguistic form).The phase of analysis is the around important as that is what would inform the translation method to employ.Text- image of Parting the WatersReiss identifies three text-types match to their communicative function namely the instructive type (communication of subject field), the expressive type (communication of artistically organised content) and the operative type (communication of content with a persuasive character). There is another hyper-type which she calls the aud io-medial text type. This is more of a super-ordinate term for the other three and does not concern the text in question since it is a written text. Parting the Waters can be seen chiefly as an informative text type first given the context of the text magazine and second because it gives factual information about a place Korea, and the geographical events that take place there. The translation strategy recommended in this case by Reiss should thus focus on conveying content.Text variety of Parting the WatersThis stage has to do with the multitudes of body structure and language adopted by the text. However, Reiss explains that they may differ according to different cultures. The importance of this is to be able to find a functionally equivalent convention in the target text culture. In this light, Parting the Waters is a kind of popular scientific text. This suggests also that it seeks a wider auditory modality other than scientists. This leads to the utmost stage of analysis sty le.Style in Parting the WatersThe final stage of analysis has to do with detailed semantic, syntactic and pragmatic analysis of the language use (Reiss, 2000166). Ordinarily, one would expect that when a text is an informative type, even the language used should be such that it is aimed only at giving facts. entirely that is often not the case, as Reiss herself admits, not in one single language do form and function show a 11 relation (2000166). Hence, looking at the text, one would find a similar occurrence. The text has expressive language such as the internal rhymes tides, divine, divide of 15 feet. There is also an allusion to a biblical story not divine interventions, an way that answers the presupposition in the title itself Parting the Waters. Reiss thus considers this stage of analysis the most important, as the translator is faced with a decisive battle on what would inform the translation the language or the function of the text. At this point, Reiss posits that if using an equivalent language style may weigh on the content of the text, then the translator should stick to the predominant function of the text.Translating Parting the Waters to Yorb limitations winning into consideration the content-focused function of the text, the translator is expected to employ a method that would achieve the same function as that of the target text by translating according to the sense and meaning (Reiss 2000167). This suggests that the meaning conveyed by the target text should be equivalent to the meaning in the source text. Being a popular science text, and specifically about geography, Parting the Waters has terms such as peninsula, southwestern, geographical mile, width, feet, and spring. While some of them might entertain some kind of equivalence (i.e. peninsula, mile width), a climatic description like spring poses a problem because Yorb neither has a word nor group of words for it. This is basically collect to the different weather conditions. The ques tion is what should the translator convey here? This is important because spring as used in the text plays a major intent in the content by telling us when an event takes place. The only alternative here would be to replace the word with the time of the year this normalize occurs in Korea. The problem with this is that it might change the meaning, as the sense of season is different from the calendar year. To solve this translation problem, the translator could adopt Nidas gloss translation of formal equivalence, that is, the use of footnotes in order to make the text fully comprehensible (Nida 2000129). What this means is that Reiss method is not sufficient to solve this translation problem.The expression divine interventions in the text makes allusion to a biblical story about the Red Sea. This could be because the author had a target audience in melodic theme and presumes they know about the story in the Bible. Although this can also be linked to the use of expressive language , it is however difficult to ignore the fact that this type of language use plays a role in the text- to maintain the interest of the referee. If the original audience for the source text were specialists, there is doubt as to whether expressive language would have been used at all, since all that would be needed are facts. The question is whether or not to include it in the translation. The answer to this is capable on another question who are the audience? Sacrificing the expressive form might change the text to an entirely scientific or historic one. This means a different readership, as it may not appeal to a common reader. The problem here is that Reiss method overlooks the fact there is an addressee for even an informative text type. She acknowledges this only in the text variety stage. However, communication itself is not complete without a receiver, in this case the readers.The title, Parting the Waters, also draws attention. It first makes the reader think of the biblical story of the Red Sea, and then makes a reader assume that is what the text is about. just now this effect can only be achieved base on a shared knowledge between the author and the reader about the biblical story of the Red Sea. This assumption too must have been informed by the fact that the author had an audience in mind. However, the author quickly attends to this curiosity and possible misconception by the following opening sentence Tides, not divine interventions, divide Unfortunately, the target language (Yorb) audience is a mixture of different religions. In this text the title performs an expressive function, but that is not to say its predominant function is expressive. Since it is an informative text, one would expect again that the title would be informed by the major content being conveyed. But this is not the case. Moreover, attractive titles seem to be a common feature of this genre. This is also a common feature of Yorb magazines (Salawu 2004100). The question here is since content is the aim, should the target title be informed by the content alone and leave the use of expressive language? This of course is possible, as Reiss already advises on ignoring such language use especially if it will weigh on the content. Thus the translation can simply have pa-n kun Korea which means The fashion between Korean Waters. The consequence of this however is that it might not appeal to the wider audience except a few, specialists. This brings up again the question who are the audience? Reiss considers this an appropriate factor only when the function of the target text is different from the source text (Reiss 2000170). What her typology fails to recognise is that both source and target texts can have the same function (as in the case of Parting the Waters) but different addressees.CONCLUSIONWhile Reiss translation-oriented text-typology provides a systematic method of approaching a translation task, it does not provide a complete solution to some proble ms in English to Yorb translation of Parting the Waters. This suggests that it is not absolute that a text function will provide a translation strategy. Fawcett (1997 107) makes this same pointThere is simply no necessary link between text function and translation strategy. Just because we have identified a text functiondoes not mean that we are led inexorably to any logical or translation-scientific overbearing to take this function as an overriding parameter to which we subordinate our translation decisions.(Fawcett 1997, p.107)This further suggests that other translation theories are valid and useful to the extent to which they declare oneself a solution to a translation problem.

The Buddhist Five Precepts In A Nutshell Philosophy Essay

The Buddhistic quintuple Precepts In A Nutshell Philosophy EssayM either of us know that negative emotions and behaviour be jejune and lead to suffering, and that, in contrast, positive emotions and behaviour be solidsome and lead to happiness. Yet, raze with this noesis, few of us are dedicated practitioners, following the Buddhist quintuplet Precepts faithfully and sincerely on a daily basis. In other words, at that place is a gap between knowledge and practice.The purpose of Dharma education is non the accumulation of knowledge, but the use and application of knowledge to bring about transport at heart us. The teachings of Dharma help us develop a proficient optic and true happiness for the benefit of ourselves as well as for others. True happiness requires considering and a certain degree of inner discipline. We need to train the in furcateect and feelings, as well as the heart and mind. In this process we undergo a transformation of our attitudes, and our entir e outlook, as well as our admittance to living(a). Buddhism provides the frame meet and guidance to work towards this transformation.However, such transformation does non come by personality. As human worldnesss, we open many negative mental traits we need to regale and counteract each of these and there is no easy way out. We are un resembling computers, where a simple push of a keyboard button commode remove a negative trait from our mind. As humans, we need to apply a variety of approaches and methods, such as observing the rationales, meditation and so forth to come with our varied and complex negative mental traits. Observing the Five Precepts is one of the very basic methods, a set of guiding precepts with which to counteract our negative traits. The Five Precepts also help to guide our bodily actions, our speech and our mental attitudes. It is a systematic means of actualising our aim of purifying our body, speech and mind. The process of transformation requires lading and perseverance. We need to constantly apply various techniques and take time to familiarise ourselves with the practices. De terminal figureination and inner discipline are important qualities we need to develop if we are to bring about successful transformation.The training process encompasses faith, understanding, practice, experience and realisation. First, we need to yield a certain degree of faith to enter the path. We need to start out faith that the Five Precepts testament lead us to happiness and that we can uph white-haired them. Next, we need to learn the value of upholding the precepts, and how this can be accomplished by understanding their contents and principles. Learning the precepts helps us to understand the importance of becoming more ethical in our behavior and increasing our mental discipline. Subsequently, we transform this knowledge into action, that is, haveing the precepts sincerely on a daily basis. Determination and inner discipline are very i mportant in upholding the precepts. By learning, understanding and upholding the precepts, we change our perception of the world, and most importantly of ourselves. As a result, our interactions with others and the way we conduct our daily holds provide become positive, fruitful and light. Such experience and realisation provide further enhance our understanding and faith in the precepts.In the beginning, positive changes may be very minor. The negative influences that we have held for so long within our minds remain strong, leading us to continue to violate the precepts. We have to be patient with ourselves and keep working at it. Little by little, our intent willing come into alignment with wisdom. With growing wisdom, we will become more mindful (aware) of our thoughts and actions. Negative actions that we once committed with little or no awareness are suddenly revealed to us. As a result, it becomes easier to maintain the precepts. Just like learning to ride a bicycle, we will f every often. However, with constant practice, we will get there eventu entirelyy. Observing the Five Precepts is an ethical discipline which will require constant effort from ourselves, as old negative habits are replaced with red-hot, positive ones. We need to work with ourselves and be patient. No one saves us but ourselves, and the Buddha merely guides the way3.1 THE BUDDHIST FIVE PRECEPTS IN A NUTSHELLThe Five Precepts were recommended by the Buddha for anyone who wishes to lead a life of peace, while also alter to the happiness of family and society. The Five Precepts are voluntarily observed by lay Buddhists they are not commandments that have to be strictly abided by. They form the basis of universal morality outlined in the Noble Eightfold Path, which is very important, especially when one is beginning to follow the Buddhist way.WHAT ARE THE FIVE PRECEPTS?THE FIRST PRECEPT quit FROM KILLING jimmy Life, Not Kill and Being CompassionateI undertake the training patte rn to abstain from taking life, so thatI will practise blessing by protecting and benefiting all life.THE SECOND PRECEPTABSTAIN FROM STEALINGRespect own(prenominal) Property, Not Steal and Being GenerousI undertake the training rule to abstain from taking what is not fall outn, so that I will practise generosity by sharing and giving outside my material and spiritual wealth.THE THIRD PRECEPTABSTAIN FROM SEXUAL MISCONDUCT Respect Personal Relationships, Not Indulge the Senses and To Be ContentI undertake the training rule to abstain from misconduct regarding objectives and subjects of sense pleasures, especially adultery, so that I will practices contentment and channel my energies towards spiritual development.THE FOURTH PRECEPTABSTAIN FROM UNTRUTHFUL SPEECH Respect Truth, Not Lying and Being Truthful in languageI undertake the training rule to abstain from false speech, and other unwholesome modes of speech, so that I will communicate positively.THE FIFTH PRECEPTABSTAIN FROM C ONSUMING INTOXICATING DRINKS AND DRUGSRespect Mental and Physical Well-being, Not TakingIntoxicants and Being MindfulI undertake the training rule to abstain from taking alcohol, and that which causes intoxication, so that I will be more healthy and not break the precepts through loss of mindfulness.2.1.1 The First Precept ABSTAIN FROM KILLINGI undertake the training rule to abstain from taking lifeThe pali word panna means that which br expelhes. A living being is one that has breath and consciousness, including human beings, animals and insects. Plants are excluded as they do not have consciousness.This precept prohibits the butchering of living beings. In broader terms, it should also be understood to prohibit injuring, maiming, and torturing a living being. Conditions Under Which A Violation Is Considered to Have Occurred Object The fact and presence of a living being, human or animal Knowledge The knowledge that the object is a living being Intention The intent or resolution t o kill The Act The act of killing Consequence A resulting deathExceptions By accident no intentionThe act of killing can take place through action of the body, or speech, such as commanding soulfulness to kill, resulting in the death of a living being. The key factor for the colza of this precept is intention. The mental factor is the propeller while the body only functions as the channel for actualising the intent to kill. A complete act of killing constituting a full violation of the precept needs to involve the five conditions stated ear equivocationr. let us first look at the first condition Object. There is violation only when a living being is present and one perceives it as a living being. Here is a straightforward example to illustrate this idea. In a demonstration or riot where mobs are very ireful with a political leader, they might burn the pics and/ or slash the statue of the political leader. In this case, there is no killing as the rioters only perceive the photo or statue as a living being. Intending to kill one being and killing another by mistake also does not constitute a full transgression.The second condition, Knowledge, denotes that killing occurs only when the killer is aware that the object of his action is a living being, not a photo or statue. So, if we pervert on an insect we do not see, the knowledge (awareness) of a living being is not there and hence full violation has not occurred.The terzetto condition, Intention, ensures that the taking of life is intentional. There is no violation if there is no intent to kill, for example accidentally killing a fly when we try to keep it away.The fourth condition holds that the action must be directed towards killing and the fifth, that the being (human or animal) dies as a result of this action. Full violation of the precept is not deemed to have happened if there is no resulting death.Underlying Motivations for cleaning Greed Hatred DelusionAn example of killing motivated primarily b y voracity is killing for material gain, such as hunting or to gain enjoyment, such as fishing or eating sea nutrient. Killing motivated by hate is evident in cases of vicious murder out of strong aversion, cruelty, or jealousy. Killing motivated by delusion can be seen in the case of animal sacrifices in certain religious practices, or in holy wars, where one kills followers of other religious beliefs, and believing that to be a sacred act.How the Precept is Violated Committed by oneself By commanding or instructing Rejoicing in the actThe precept could be violated by taking a life, or by commanding individual else to do so verbally or with gestures. A common example of instructing psyche else to kill on our behalf is by ordering live seafood in a restaurant. roughlytimes we may rejoice in the act of killing, for example, rejoicing in the murder of someone we do not like. When reading the news that an enemy has been killed, we must be careful not to rejoice in it.The Intensity / Severity of Violation sacred Nobility of the victim Size of animal Type of animalThere is a difference between killing a human being and an animal. Killing a human being is certainly a more serious violation than killing an animal. Within the category of humans, it is a more serious violation to kill ones parent or benefactor, than a stranger. In the case of animals, the severity of violation is said to be proportional to the size of the animal, that is, killing a larger animal is more reprehensible than killing a small animal (such as a tiny insect). It also matters if the animals are domesticated or wild, and if they have a gentle or vicious temperament. Of all killings, the most culpable is the killing of an arahant/arahantini (a fully liberated being), and of ones parents.The Purpose of the this Precept To respect life To have compassionThe purpose of this precept is to respect all living beings. In doing so, we learn to be kind and compassionate to all living beings and liv e in harmony with them. By upholding the precept of not killing, we give all living creatures security and emancipation from danger.Quotes from ScripturesGiving up killing, we abstain from taking the life of any living being laying aside stick and sword, modest and merciful, he lives kind and compassionate to all living beings. (DN.1)There is the case where a follower of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless turn of eventss of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first enormous gift original, long- standing, traditional, ancient, unadulterated, unadulterated from the beginning that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives and priests. (AN8.39)The First Mindfulness Training by Thich Nhat HanhAware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my hypothecateing, and in my way of life.Thich Nhat Hanh has extended the First Precept of not killing humans and animals (sentient beings) to the protection of plants and minerals, which are technically not sentient beings though they are part of nature. The essence of observing this precept is to respect life, influence loving kindness and to live in harmony with our ecosystem and environment. In view of the consumerist world we live in, driven often by esurience, this mindfulness training can help in our reflection on how we live, and how our actions contribute to ha rming our environment and the planet.FREQUENTLY ASKED QUESTIONS REGARDING THE FIRST PRECEPTWhat is the Buddhist perspective on suicide?Chan Master Sheng suffer According to the Buddhist teaching of cause and effect, since one has not realised the truth of all phenomena, or is not liberated from life and death, suicide is pointless. When ones karmic revenge is not exhausted, death by suicide only leads to another cycle of rebirth. This is why Buddhists do not accommodate suicide, and instead, encourage constructive living, using this life to diligently practise good, thus changing the present and the future for the better.His Holiness the 14th Dalai genus Lama Some people commit suicide they seem to think that there is suffering simply because there is the human life, and that by cutting off the life there will be nothing that, according to the Buddhist viewpoint, thats not the case your consciousness will continue. Even if you take your own life, this life, you will have to take another body that again will be the basis of suffering. If you really want to get rid of all your suffering, all the difficulties you experience in your life, you have to get rid of the fundamental cause (greed, abhorrence and delusion) that gives rise to the aggregates that are the basis of all suffering. Killing yourself isnt going to solve your problem.Ven. K. Sri Dhammananda Taking ones own life under any circumstances is morally and spiritually wrong. Taking ones own life owing to frustration or disappointment only causes greater suffering. Suicide is a cowardly way to end ones problems of life. A person cannot commit suicide if his mind is pure and tranquil. If one kick ins this world with a confused and frustrated mind, it is most unlikely that he would be born(p) again in a better condition. Suicide is an unwholesome or unskillful act since it is encouraged by a mind filled with greed, hatred and delusion. Those who commit suicide have not learnt how to face their proble ms, how to face the facts of life, and how to use their mind in a proper manner. Such people have not been able to understand the nature of life and worldly conditions.Ven. S. Dhammika, Good Question Good Answer, 2008, p26 When one person murders another they might do it out of fear, anger, fury, greed or some other negative emotions. When a person kills himself or herself they might do it for very similar reasons or because of other negative emotions like despair or frustration. So whereas murder is the result of negative emotions directed towards another, suicide is the result of negative emotions directed towards oneself, and therefore would be breaking the Precept. However, someone who is contemplating suicide or has attempted suicide does not need to be told that what they are doing is wrong. They need our support and our understanding. We have to help them understand that killing themselves is perpetuating their problem, surrendering to it, not solving it.To keep the precept o f not killing, must we be vegetarian?There are various opinions among the different Buddhist traditions with regards to this question. The Buddha, himself, was not a vegetarian. Traditionally, Theravadin monastics live on alms food they receive whatever is put into their alms bowl. In other words, they have no control all over their nutrition. However, in the Jivaka Sutta (MN 55), it is mentioned that the Buddha only allowed content to be interpreted on the condition that it is pure in three aspects that the monastic1. did not see the animal being killed2. did not hear the cry of the animal being killed3. did not suspect that the animal was killed specifically for the monk/nunAlthough these conditions technically apply only to monastics, they are often used as a conceivable guide by devout lay people. The Mahayanists relate these three types of purified meatto the nurturing of compassion. If we see thesuffering of the dying animal, we should be compassionate towards them and tr y to relieve their suffering. It is against the principle of compassion if we do not help them, and indeed, even go ahead to consume their meat.Exceptions have also appeared in Tibetan Buddhism. In Tibet, people traditionally lived as nomads and it was, and probably still is, difficult to grow vegetables in the high altitudes, making it difficult to be vegetarian. Hence, monastics from the Theravadin and Tibetan traditions are generally not vegetarian.When Buddhism outflank to China, the idea of compassion was developed further in the Chinese Mahayanist tradition, and the Bodhisattva vow of not taking meat was strongly emphasised and made compulsory. Chinese Mahayanist monastics are therefore vegetarian, and so are many devotees who have taken the Bodhisattva precepts.Today, more and more Theravadin monastics are encouraging vegetarianism, and His Holiness the 14th Dalai Lama also encourages Tibetan monastics living outside Tibet, and who have control over their diet, to be vegetar ian.In my opinion, vegetarianism should be encouraged, but not imposed on others.Are we not contributing to killing by eating meat? Isnt the meat in restaurants and supermarkets killed for our consumption?Let us look at the example of poultry farming. In the old days, chickens were allowed to roam freely and grow in a natural environment. They were only sent for slaughter when naturally fully grown. In other words, the production of meat was not human-controlled but based on the natural growth of the animals.Today, driven by demand in capitalist economies, poultry is produced in controlled high-tech conditions. fowl and other animals are now raised in large-scale factory farms, deprived of natural conditions which allow them to move nearly and seek food freely in a natural environment. They are fed solely by humans and/or machines and keptin cages or pens, just big bounteous for them to stand in, day and night. Driven by human greed, some poultry farmers, for example, speed up th e growth of the chickens to generate more income, causing tremendous anguish and suffering to the poultry. By creating longer days and shorter nights with the use of indoor lighting, the animals are misled into eating more often than normal. Under these factory farming conditions, these animals suffer greatly. Some reports say these animals attack each other, pecking out of frustration and wounding their mates, causing each other to bleed and suffer. To prevent them from attacking each other, farmers cut their beaks off, inflicting even more pain and suffering to the despicable chickens.During festive seasons, there is massive slaughter of animals to satisfy the sensual pleasures of humans. So, if we look deeply into the consumption of meat, we could be indirectly contributing to the act of killing, because the production of meat today is dependent on demand in the market. Therefore, if we can repress our meat consumption, it will certainly reduce the demand for meat, and thereby minimising animal slaughter.If we are truly implicated for the well-being of animals and not wanting to contribute to the cruelty of modern industrial farming, we will naturally develop a kind heart and compassion towards animals. The practice of the First Precept to abstain from killing is a celebration of life. We do not support any act of killing, and we can extend it further by teaching others not to. Being mindful of what we eat and what we buy, and making an effort in our diet are ways of preventing killing.Many Buddhists find that as they develop in their spiritualpath, they have a natural tendency to become vegetarian. By doing so, they live up to the Buddhas teaching on loving kindness. This energy of loving kindness brings feelings of safety, health and joy to them and all sentient beings.What did the Buddha say about vegetarianism?(Taken from Ven. Sangye Khadros article, Mandala Magazine, June 2007)There is a lot of debate within Buddhism about this issue. There are s ome Buddhists who are vegetarian (no meat or fish), and some who are vegans (no animal products at all, including dairy farm products and eggs). And there are some Buddhists who do eat meat.What did the Buddha himself say about eating meat? Well, it seems that he said different things at different times. This may sound like he contradicted himself, but the Tibetans say that the Buddha was a very skilful teacher who understood the minds and needs of his listeners and would teach them accordingly. So to some, the Buddha said it was all right to eat meat, provided that they did not kill the animal themselves, or order it to be killed. But to others, the Buddha said that if you are a follower of the bodhisattva path, and truly compassionate, you should not eat meat. To these people he spoke of the harmful consequences of doing so.In fact, there is an entire chapter in the Lankavatara Sutra (a Mahayana sutra which has been translated into English) in which the Buddha spoke very strongl y against meat-eating. So as I understand it, the Buddha did not actually forbid his followers to eat meat, but left it up to each person to decide this issue for him/herself. In a way, that was compassionate of the Buddha, because some people live in places and conditions where it would be extremely difficult to abstain from meat, and if they had to be vegetarian in order to be Buddhist, they probably would not be able to do it.Also, some people are unable to be strictly vegetarian because of their physical make-up or their health. His Holiness the 14th Dalai Lama is an example of this. He tried to be vegetarian, but his health suffered and his doctors advised him to eat meat. But I am sure he eats as little as possible, because in his teachings he often encourages people (especially the Tibetans, who are quite fond of meat) to either give up or at least(prenominal) cut devour on the consumption of meat. His advice seems to be working, because I have noticed in the last few years an increase in the number of Tibetans who have given up meat, as well as Tibetan-run organisations promoting vegetarianism. I even heard that Sera Monastery in South India is a meat- free zoneIs spontaneous abortion a form of killing? Isnt it better to end a pregnancy if the couple is not ready?Abortion is medically defined as the swelling of a not yet viable foetus in humans as well as animals before the end of pregnancy, during which the foetus is not undetermined of maintaining an independent existence.Is abortion a form of killing? To answer this question, we need to understand when life begins. According to Buddhist teachings, the existence of a human being begins from the minds first arising, that is, from the first moment of the existence of consciousness in a foetus. In other words, life begins from the moment of conception, when an egg is fertilised by a sperm. Hence, abortion is indeed a form of killing.However, according to Buddhism, abortion is allowed only in situa tions where it is the most humane alternative for example, in order to save the life of the mother. But let us be honest, most abortions are performed simply because the pregnancy is inconvenient, or an embarrassment (pre-marital pregnancy or the result of adultery). These are very poor reasons for the destruction of a life.Abortion is never a good solution to unwanted pregnancies. Prevention is better than cure. Education is the long term solution. Educating couples on internal responsibility is a better option than destroying a life. Couples entering into sexual activity should think carefully beforehand. Are they ready to bring a new life into this world? Are they financially ready to bring up the child? Sexual activity should not be carried out without long term commitment that is, if pregnancy occurs, the couple must be responsible for their act of bringing a new life into the world.What if a woman is dishonour?A child conceived as a result of rape is entitled to live and be loved just as any other child. The baby (foetus) is innocent. He or she should not be killed simply because their biological father committed a crime. In dealing with unwanted pregnancy, the child could be given away or adopted by others.How should I deal with an infestation of ants or cockroaches?Our intention is not to kill. We try our best to bring the least harm to all living creatures. We can avoid using harmful pesticides by using organic/natural ones that do not kill the creatures. For example, fresh pandan (pandanus) leaves are good for keeping cockroaches away without killing them. We also need to be aware of actions that may encounter pests into our house. Some people have the habit of leaving dishes and stonecutter in the basin after meals. Some wash the dishes only when there are no more clean plates and spoons in the cupboard. This will certainly invite ants and cockroaches into their homes. When their house is infected with ants and cockroaches, they start spraying p esticides. We need to be mindful and responsible for our actions. If we make an effort to keep our environment clean and dry, and keeping food out of reach, it will certainly reduce the incidence of pests. At other times when it is unavoidable, we just need to be patient and tolerant. With mindfulness and perseverance, we can do our best to minimise harm to living creatures. Refer to Appendix 1 (p87) for tips on how to keep insects away without killing them.Some detractors say, You Buddhists are too concerned about ants and bugs.(Taken from Ven. S. Dhammika, Good Question Good Answer, p25)Buddhists try to develop a compassion that is undiscriminating and all-embracing. We see the world as a unified whole where each thing and creature has its place and function. We believe that before we destroy or upset natures delicate balance, we should be very careful. Where emphasis has been on exploiting nature to the full, squeezing every last drop out of it without putting anything back, conq uering and subduing it, nature has revolted. The air is becoming poisoned, the rivers polluted and dead, so many animals and plants are head word for extinction, the slopes of the mountains are barren and eroded. Even the climate is changing. If people were a little less anxious to crush, destroy and kill, this terrible situation might not have arisen. We should strive to develop a little more respect for all life. And this is what the First Precept is about.What if we are practicing non-violence and someone breaks into our house and threatens us? What should we do?It all depends on your level of cultivation. If you are an experienced practitioner who practises non-violence in your daily life, the chances are you will be more likely to react calmly and intelligently without harming anyone. The compassion one generates could influence the intruder to be less violent. But in order to be able to react in an intelligent and non-violent way, our periodic training is important. It may t ake years to develop. If you wait till a crisis happens, it will be too late. And at that crucial moment, even if you know all the teachings to embrace compassion, to be non- violent, it is only intellectual knowledge. Since it is not an intrinsic part of your being, you may not be able to act in a non-violent manner. The egocentric cherishing attitude, the fear and anger in you will likely obstruct you from acting that way. Hence, it is important to transform our knowledge into practice and to embrace loving kindness and compassion in our daily life. Here is the story of a practising Buddhist reacting in a non-violent way when confronted with a robber. Home Intrusion and the Protection by the triad Gems (The following article is extracted from the Buddhist Society of Western Australia Newsletter, Feb/Mar issue, 2010)On that fateful night of 19 January 2010, a masked intruder armed with a knife, garden fork and a hammer walked into my house through an unlocked door around 9 p.m. I was cooking in my kitchen and happened to turn around to be confronted by this strange looking masked man standing about 4 feet away holding up his weapons.Extreme terror came over me. I let out two blood curdling screams in quick succession. In a split second, I went into denial as I stared into his face to see if it was my husband, Sunny dressed up like that to frighten me.Hearing the screams, Sunny came flying into the kitchen to investigate. The intruder ordered both of us to lie down on the kitchen floor and not to look at him. He told us to just look at his feet to know where he was.As we went down on the floor, Sunny started chanting om mani padme hum, the Buddha of Compassions mantra, and I joined him in chanting quietly under our breaths.At that point I was shaking with fear. Thoughts of being robbed, bashed senseless, raped or even killed ran amok in my mind. Minutes later a calmness came over me. I even questioned myself then as to why I was feeling so calm.The first thi ng I said to the intruder was We are peaceful people. Just tell us what you want and we will give it to you but please do not harm us. His reply to that was, I am also a peaceful person. If you do as I tell you, I will not harm you. That was cold comfort to us as he was the one holding theweapons and looked quite agitated and menacing. He added, I want money. My wife is pregnant and I am homeless. To that Sunny said, I have $50 in my wallet.When he opened the wallet, he only effectuate a $20 note. So then I gave him my purse which contained $30. At that point I thought he would ask us to drive him to the close ATM to get more bullion and then will probably finish us off, but surprisingly there were no demands from him for more cash or anything else.He was quite happy with the $50 cash, mobile phone and our car. He said he would return the car keys another day and leave them in our letter box. He later changed his mind, saying he would drive to Warwick Station and leave the keys u nder the car seat.During our half hour ordeal, he apologised many times and asked for forgiveness. Twice he sounded as though he was about to cry for putting us throug

Rhyniophytes Seedless Vascular Plants Characteristics

Rhyniophytes Seedless Vascular Plants CharacteristicsRhyniophytes atomic number 18 a group of fogey plants, which compose the first land flora, These disgorgeless vascular plants that developed during the early Devonian catch and during the Paleozic era, occurred in the Rhynie Chert deposit. Some signs of this appeared as early as in the Silurian flow rate as soundly. The first land flora is a clasificationof three extinct earlyvascular plant groups (the Rhyniophytes, the Zosterophyllophytes and the Trimerophytes), that flourished around 425to370million years ago. Despite the fact that these were very simple plants containing no roots, flowers, and were even leafless, they bear a very striking resemblance to the plants we see today. The vascular tissue was comprised of a protostele or of one vascular bundle. A come up of unicellular organisms were preserved in this location, much(prenominal)(prenominal) as fungi primitive plants and arthropods, leading researchers to believ e that conditions were perfect for the process. The Rhyniophyta are notorious thanks to the prominent fogy record held in the village of Rhynie, Aberdeenshire, Scotland. Rhynia, one of the most notable plant groups, are primarily characterized by their moderately small structure and dichotomous branches, with respective(a) later(prenominal)al branches, most of which was common in all three groups with minor differences in size and location of sporangia. In the Rhynia, the sporangia were located mainly at the pass of the main branches, but were usually overtaken by the growth of lateral branches. The sporangia present in the fossils found, contain enough cellular detail to tell which plants are the sporophyte generation. epochal unique features, like procreative structures, can be seen connected to their parent plants, thanks to the fact the plants were buried in-situ. Fossils also showed first indication of wounding by insects in the form of penetrating wounds, likely by arthro pods. An opposite important characteristic to take note of is homospory, each plant having the same size spores. This gives researchers more information into the kind of ecosystems these early plants evolved.During the second land flora or the coal age in specific regions of the globe, such as North the States and Europe, were covered by shallow seas and swamps where favorable conditions yielded year-round growth with a tropical climate. Given these conditions five groups of plants thrived during this period, three of which were seedless vascular plants ferns, lycophytes, and equisetophytes. The other ii dominante plants were of the gymnospermous type, the seed fern and the cordaites. These more complex groups dated from the late Devonian (375 million years ago) through the Carboniferous (290 million years ago). During the carboniferous period plants such as these grow high it the sky producing forests, but became extinct due to a time of increasing tropical drought during the Lat e Paleozoic. Leaving freighter only a few relatives such as the herbaceous, several groups of ferns, and the conifers some of these plants such as the fern and the herbaceous still exist today. The plants of this period were classified by having more modern characteristics, things like pseudomonopodial branching, monopodial branching, microphyllous leaves, and sporophylls leaf that covered the sporangia. Even ferns, had developed megaphyllous leaves and eusteles.The third flora more commonly know as the gymnosperm flora signifies a sequence of evolutionary lines of seed baring plants. Late into the Paleozoic era the progymnosperms existed, which is considered to be the intermediate between the seedless vascular plants and the gymnosperns that predominantly characterize the later period. The progymnosperms carried some of the traits for their predecessors as easy as their successors, with the production of secondary xylem similar to living conifers and reproducing by means of freel y dispersed spores, but most significantly the presence of a bifacial vascular cambrium. Progymnosperms became extinct around 340 million years ago in the Mississippian period. Evidence suggests that seed plants developed from similar plants such as these. Gymnosperm, which means naked seed, is a broad expressive term for plants like conifers, which have seeds that are borne naked, the primary characteristic of the classification. They are pollinated by wind. It was the world(prenominal) climate change that brought an end to the Carboniferous Period and the succeeding growth of the third major land flora, set apart by forests of gymnosperms. The extinct gymnosperms existed from Devonian period up until the Jurassic and range from a number of groups and characteristics. The Ptericdosper priapics or seed ferns and Cordaitles varied in form, from plants that looked like tree ferns to smaller slender branch plants. on that point are also a number of extinct Mesozic plants that are in tromitd with the gymnosperms on occasion, with seed ferns as well as a series of other Carboniferous and Devonian seed ferns be inclded. in that location is also some debate as to the lineage of the Bennettitales, which was an enigmatic group of Mesozoic gymnosperms characterized by its palm like leaves that faded out during the Cretaceous period.The four phyla of gymnosperms that came intimately still have existing representatives, which including the Coniferophyta, Cycadophyta, Gnetophyta and Ginkgophyta. The relationship between the four groups is still uncertain. Gymnosperm forests grew dominate for nigh 150 million years, well into the Cretaceous Period where they began to diminish in size, around 145 million years ago. They became overshadowed by the roseola plants that emerged and ultimately come up to dominance around 90 million years ago. What resemble modern day cycads and cycadeoids first emerged at the end of the Paleozoic Era, approximately 290 million years ago a nd became plentiful in the Mesozoic Era, characterized by the dominate trait of the period the cone. Cycadeoids fell to extinct before the end of the Cretaceous period, but conifers being the most abundant group of gymnosperms, still live on today with around 7 families and ap 600 species. Conifer is a woody plant and most are evergreens. The leaves of conifer are long, thin and needle-like such as pine. Ginkgophyta is a monotypic phylum that lives on through one species, Ginkgo biloba or more commonly known as Ginkgo, which has spanned over 150 million years. It has reproductive qualities like the cycads and vegetative qualities much like the conifers. Gnetophytes are considered to be the closest existing relations to the efflorescence plant, dating back all the way to the early Cretaceous.Angiosperm, which literally means covered seed, is a broad expressive term for flower plants whose ovules or seed are covered by the ovary. The angiosperms comprise only a single phylum, while gymnosperms consist of several phyla. The phylum consists of two major classes, Monocotyledones and the Eudicotyledones as well as a much less sophisticated and primitive group called Magnoliids, all of which encompass approximately 235,000 different species of plants. Flowering plants started to appear during the Cretaceous period, about 125 million years ago. They are considered to be the most successful vascular plants to evolve, since they are the largest, most widespread, and diverse. Some of the possible causes for the flowering plants success include a range of adaptations for drought confrontation, together with the development of the deciduous habit, as well as, possibly the most important, the evolution of resourceful and specific systems for pollination and seed distribution. The first recognized flowering plant was the Archaefructus, which was only recently discovered. It has many of the major characteristics of angiosperms including slight roots, floral axes with sealed carpels on top as well as sealed stamens at the bottom, and bisected leaves,Angiosperms major characteristics consist of the most concentrated megagametophytes and microgametophytes of the vascular plants, fruits, flowers, ovules with two integuments, and double fertilization. Vessel elements are present in flowering plants xylem and in their phloem there are sieve tube elements. Some plants like the primitive class mentioned earlier lack these cell types. Sporophylls are leaves that folded to hive away the sporangia, which was most likely a defense mechanism to protect the reproductive materials. Different sporophylls undertake different jobs, while some produced male sporangia which became the stamens, others produced the female reproductive structure or pistil and some that dont produce reproductive sporophylls became the petals and sepals. The anther, which are the folded sporophyll that are positioned at the tip of the stalk or filament, are the location of the male sporangia . In the sporangium, spores are formed which divide almost instantaneously to generate gametophytes. Once mature, the anthers open to discharge the mature male gametophytes or pollen grains. The pollen grain is carried by wind or by animal to the female gametophyte. When the male gametophytes find a well-matched stigma, a pollen tube develops to reach the female gametophytes, through the pistil and into the carpel. Flowering plants depose predominantly on insects for pollen transfer. Insects get a sweet nectar reward and as flowering plants discharge odors to draw bees, beetles, butterflies, and wasps to their blossoms. Other larger pollinators include bats, mothhawks, and hummingbirds. There has been a co-evolution of flowering plants and their pollinators as modifications of plants and pollinators have been a key factor in the success of the flowering plant, which can be seen with an look at the flowering plant visitors.

Mystification :: essays research papers

MystificationIn Bergers essay, he uses the term mystification. Mystification is superstar way to set out describing the ways in which masses perceive what they chitchat. When people look at same painting or advertisement, they perceive and fancy differently. As John Berger says, we are always looking at the relation between things and ourselves (156). We see things differently from one another and in the beginning we see things, but without language and understanding, we cannot explain what it is we see. The way we see things is predetermined by different factors such as our own experiences and status. Berger provides an example two paintings by Frans Hals. The two paintings are picture of a group of governors and a group of governesses. The paintings imply that how our societyhas emphasized an upper class at the period. And, high status people control the peoples view. As Berger says, the art of the past is being mystified because a privileged minority is striving to invent a narration which can retrospectively justify the role of the ruling classes, and such a justification can no longer make sense in youthful terms (157). The upper class mystifies us to stay in control without being able to see things in our own way, we are being disadvantaged from our right to understanding ourselves and placing ourselves in a role of society. The privileged minority mystifies works of art in order to control peoples view. Berger explains how Hals becomes subsequently he painted the two paintings. According to Berger, he obtained three loads of peat on public charity, otherwise he would have frozen to death. Those who now sit for him were administrators of such public charity (158).

Lord Of The Flies, An Analysis :: essays research papers

People are privileged to live in an advanced stage of development known as civilization. In a civilization, stars life is bound by rules that are meant to tame its savage natures. A humans possesses better qualities because the laws that we must follow instill order and stableness within society. This observation, made by William Golding, dictates itself as one of the most important themes of Lord of the Flies. The novel demonstrates the great need for civilization ion in life because without it, heap revert back to animalistic natures. When the children become stranded on the island, the rules of society no longer apply to them. Without the supervision of their parents or of the law, the primitive nature of the boys surfaces, and their lives approach to fall apart. The downfall starts with their refusal to gather things for survival. The initial reaction of the boys is to swim, run, jump, and play. They do not wish to build shelters, gather food, or keep a signal unload going. Consequently, the boys live without luxury that could have been obtained had they maintained a society on the island. Instead, these young boys take advantage of their freedom and life as they knew it deteriorates.The boys spark the approach of tragedy when the papal bull hunt evolves as more than just an activity. Jack and his band of hunters love the thrill of the chase. They spend much of their day searching the pig runs enjoying the brutality they cause on other living beings. This amusement is taken too far when Jack introduces face paint into the game. The face paint takes outside(a) the identities of the boys and transforms them into nameless savages. They hide behind the paint liberated from shame and self-consciousness (Golding 64). Jacks mask overpowers the rest of the boys and they go off to hunt scorn some discontent. Eventually, the painted warriors ready a fortress at one end of the island. This tribe brings nothing but death and destruction to the island. Moreover , the newly create group of warriors even develop a dance that they perform over the carcass of the dead pig. They become so involved in this dance that that warriors slay one of their own kind. By chance, Simon runs from the forest towards the group that is already shouting Kill the beast Cut his throat Spill his blood (152).