The Late Middle Ages of Europe Essay - 1630 Words

Chapter 12: Crisis of the Later Middle Ages What were the causes of the population decline that began in the early 14th century? The significant population decline that began in the early 14th-century was caused primarily by â€Å"Great Famine,† and The Black Death. Beginning in 1315, the Great Famine brought seven years of starvation and vulnerability for Northern Europe. The winter of 1315 was said to be a â€Å"little ice age,† which evidently lead to crops dying off. Crops and grain were the main food source, therefore, Europeans struggled to find substitutions for food which physically effected them especially in the cold winter months. The Black Death launched at an ailing time for Europe because of the Great Famine which made the plague†¦show more content†¦The remaining workers demanded higher wages however they were quickly denied by the English Parliament. In the late 14th-century wages started to rise throughout towns and cities leading to wealthier lifestyles throughout Europe. As workers be came more expensive, employers could not afford to hire them, replacing them with the cheap alternative of slaves. As business man realized the high demand for slaves, they heightened the price. The price of land decreased as the amount of land increased because of the numerous deaths during the plague. Describe the psychological effects of the plague. How did people explain this disaster? The Black Death became stronger and towns became weaker with fear that their destiny was death. The public was confused as to were the disease came from and how to cure it leading them to focus on asceticism and serious religious practices. For example groups of flagellants believed the plague was a punishment from God and in their search for forgiveness they walked through public streets whipping themselves with disdain. As deaths increased families and the public didn’t want to catch the disease themselves therefore not practicing traditional mourning rituals or death rites. People also became skeptical of travelers, pilgrims, and ship merchants for having carried the plague. What were the immediate and other causes of the Hundred Years’ War? Charles IV of France the last son of Philip theShow MoreRelatedProcess of Urbanization in Western Europe During the High to Late Middle Ages1902 Words   |  8 PagesEuropean society in the Middle Ages was predominately rural. The great urban centres of the Roman Empire had either decayed or remained as administrative and religious centres. The societal wealth and power rested within the countryside. The countryside began to experience economic growth in the 11th century. This economic growth would trigger a series of changes to the European societal order in the 12th century. While the majority of the population remained in the countryside, an influx of peopleRead MoreNo Title Now1233 Words   |  5 Pages2.3   Study   Questions    Early   (Dark)   Middle   Ages          Chapter   Fifteen,   Ã¢â‚¬Å"Europe   to   the   Early   1500s:   Revival,   Decline,   and   Renaissance†          The   High   and   Late   Middle   Ages—Chapter   Fifteen    As compared to its experience in the early Middle Ages, Europe in the High Middle Ages was a. more decentralized. c. less militaristic. b. less isolated. d. more religiously diverse. Which is the best summaryRead MoreEurope During The Medieval Period986 Words   |  4 Pagesperiod of 200 AD to 1650 AD, Europe experienced a fluctuation in population numbers. Factors such as disease, famine, war, and others all contribute to the changes in population. A trend to help represent the medieval demography show a population decline during the Late Antiquity, slow population growth during the Early Middle Ages, large population expansion during the High Middle Ages, and a variation of population decline and growth during the Late Middle Ages. The Late Antiquity reflects the declineRead MoreThe Late Middle Ages : The Age Of Discovery And Innovation1224 Words   |  5 PagesThe Late Middle Ages were characterized by both periods of decline and periods of transition into the Renaissance. Therefore, if only viewed through some aspects, the overall quality of the Late Middle Ages can be interpreted in vastly different ways. When all events are taken into account, it is evident that even though there were periods of extreme decline and cultural deficiency, numerous events helped transition Europe into an age of discovery and innovation. The Late Middle Ages are sometimesRead More The Late Middle Ages Essay960 Words   |  4 PagesThe Middle Ages, often referred to as the Dark Ages, was regarded to be a time of despair, disease, and death. Just as the name the â€Å"Dark Ages† suggests, this period of European history seemed to be surrounded by darkness and hopelessness. Unfortunately, the majority of people only see this side of the Middle Ages when, in fact, the Middle Ages was a much more important era. Especially during the late Middle Ages, one can find a change in orthodox social structure, political instability mostly concernedRead MoreThe Periodization of the History of Western Europe1669 Words   |  7 Pagesperiodization of the history of Western Europe during the Middle Ages into three eras: the Early Middle Ages (5th-11th Centuries AD); the High Middle Ages (1000-1300 AD); and the Late Middle Ages (1300-1500). Construction of the great Gothic cathedrals began during the High Middle Ages, which wa s an era that experienced a dramatic re-emergence of urban life and an increasing sophistication in secular culture (Singman xi). Major events in the High Middle Ages include the conquest of England by theRead MoreThe Middle Ages : A Time Of Despair, Disease, And Death961 Words   |  4 PagesThe Middle Ages, often referred to as the Dark Ages, was regarded to be a time of despair, disease, and death. Just as the name the â€Å"Dark Ages† suggests, this period of European history seemed to be surrounded by darkness and hopelessness. Unfortunately, the majority of people only see this side of the Middle Ages when, in fact, the Middle Ages was a much more important era. Especially during the late Middle Ages, one can find a change in orthodox social structure, political instability mostly concernedRead MoreThe Late Middle Ages And Medieval Times996 Words   |  4 PagesThe Middle Ages, or Medieval Times, lasted from the fifth to fifteenth centuries in European history. Specif ically, 1300-1500 brought about the period known as the Late Middle Ages. In this period, a decline of the quality of life became apparent. The Late Middle Ages is viewed largely as the early beginnings of what would become the Renaissance only a couple of centuries later. Even being the late part of the Middle Ages, much of this time was still prevalently medieval much like the earlier centuriesRead More The Church and the Middle Ages Essay596 Words   |  3 PagesThe Church and the Middle Ages The Middle Ages were a period in Europe dating from the collapse of the Roman Empire in the West, around the 5th century. However, the fixing of dates for the beginning and end of the Middle Ages is arbitrary. According to the Norton Anthology, Medieval social theory held that society was made up of three estates: the nobility, composed of a small hereditary aristocracy,...,the church, whose duty was to look after the spiritual welfare of that body, and everyoneRead MoreThe History of Politics Essay1469 Words   |  6 Pageslimits of rule did improve in the middle ages. There are multiple reasons for this, but corrupt entities always fall. Hosea 8:1 states, â€Å"They set up kings without my consent. They chose princes without my approval. With their silver and gold they make idols for themselves to their own destruction.† Absolute rule did not end, but the form of it did change. Middle Ages: The Middle Ages are renown for the Crusades, chivalry, and periods of dark and light ages. What is not always perceived is

Why Mlb Should Have Instant Replay Free Essays

Installing Instant Replay in Major League Baseball Purpose: The purpose of this speech is to persuade my audience and MLB to install instant replay in the game of baseball. I. Introduction *Introduce Self* A. We will write a custom essay sample on Why Mlb Should Have Instant Replay or any similar topic only for you Order Now Attention- First I am going to start off with a video of a prime example of why they should have instant replay in baseball( the replay is of a blown call by Jim Joyce that would have ended the game and preserved the 21st perfect game in baseball which major league baseball was founded in 1869 so it doesn’t happen that often B. Purpose: To persuade my audience to agree that if instant replay was in baseball that baseball would be a better sport. C. Main Points- In my speech I will be talking about what is instant replay, different ways major league baseball can use instant replay and then why Major league baseball needs instant replay. Transition: Some of you maybe asking to yourself what is instant replay and I am about to tell you. II. Body A. What is instant replay? 1. Instant replay is the replaying of video footage of an event very soon after it has occurred. 2. There are different forms of replay including slow motion, multiple camera angles, freeze frame and frame by frame review. 3. The invention of instant replay is credited to Tony Verna Transition: The one major reason why people are against using instant replay is that they say it will slow down the game of baseball and it is already slow. B. How baseball could have instant replay without slowing the game down sufficiently? 1. Such like college football where they have an official that sits in a booth and looks at every play after it is played that looks for any error that is made by an official well they could have this in MLB . Just like the NFL, where the head coaches get a red challenge flag that is good for one challenge of a play well they could have this in baseball too 3. Both of those ways have worked in football and they wouldn’t take that long so I feel baseball should use it too. Transition: After telling you ways that they could do instant replay in MLB I am going to tell you why MLB should have instant replay. C. Why MLB should have instant replay? 1. I feel like the most important thing in baseball would be to get the call right on each and other play. . I feel like it would make baseball a better sport to watch 3. Finally I feel like baseball is the last sport not to have instant replay so baseball should join the 21st century and have instant replay too. III. Conclusion A. During my speech I told what instant replay is, how they could use instant replay to not slow the game down even more and why MLB should use instant replay in the game of baseball. B. I am going to conclude with a memorable quote â€Å" Hindsight is 20/20†. * Thank Audience* How to cite Why Mlb Should Have Instant Replay, Papers

Ethics and Corporate Social Responsibility Case of Coca-Cola

Question: Write about theEthics and Corporate Social Responsibilityfor Case of Coca-Cola. Answer: Introduction The aim of this report is to understand the concepts of corporate social responsibility, sustainable development, ethical values and ethical business operations. The report will highlight the case of Coca-Cola and its unethical business practices which made the company highly criticized for its business operations. The report will also provide that which ethical theory is violated because of the unethical practices of Coca-Cola. There has been provided some significant initiatives of the company for rebuilding its image. Corporate Social Responsibility and Coca-Cola Criticism CSR and Sustainability Development Corporate social responsibility (CSR) is the approach which intended at encouraging the organisations to be effectively aware of the influences of their respective businesses on the environment, stakeholders and the society. It explains that it is the moral responsibility of the business organisations to serve the society and participate in such activities which help in the development of the masses and the society (Lindgreen and Swaen, 2010). The sustainable development is another approach of the organisations by which they try to meet the needs of the present generation without having any sort of negative implication upon the future generations. By this practice, it is ensured that the there will be no scarcity of the resources for the upcoming generations (Dobson, 2007). There is a difference between both the aspects as CSR evaluates the past practices of the organisations, mostly of the last one year but sustainable development focuses upon the future that what all strategies wil l be use and planning will be done to have desired results such as reduced waste, building brand, safe environmental practices etc. But there is a connection both of them, if the organisation will adopt sustainable practices then it will surely help the society and environment and this will result in effective CSR practices (Moon, 2007). Unethical Business Practice of Coca-Cola Coca-Cola is one of the most recognized and well-known organisations across the globe. But other than being recognised as a global MNC, the company usually remain in spotlight for its controversies. There are some of the business practices of the company because of which it has attained huge criticism as the business practices has negatively impacted the society, the individuals as well as the environment which was against the moral and ethical business practices. One of such unethical business practice of Coca-Cola was it business operations which results in intense water shortage in the villages and districts of India (Srikant, n.d.). In the year 1999, a plant of Coca-Cola was established in Plachimada, Palakkad district of Kerala (Righttowater, n.d.). Just after two years, there were complaints by the local communities related to water shortage and water pollution. In the year 2003, there were protest against Coca-Cola for extreme water shortage and drying up of wells because of o ver exploitation of the grout water by the company (Righttowater, n.d.). This was one of the most unethical practices of the company which deteriorate the lives and occupation of number of villagers who were completely dependent upon agriculture for their livelihood (Indiaresource, n.d.). Violation of Ethical Theory of Utilitarianism The company violates the ethical theory of utilitarianism. As per this theory, an individual undertakes tat activity which benefits the maximum number of the people rather than performing such actions which are self-directed which benefits only the individual or the organisation (Hursthouse, 2013). Opposing to this, the cheesiness practices of Coca-Cola were self-absorbed which only established for revenue generation irrespective of the fact that hundreds of people are getting negatively impacted from the same and are losing their livelihood and occupation as well as the basic right of access to safe and un-polluted water (Waronwant, 2007). Reasons why the Companies are Increasingly Addressing their Social and Environmental Impacts As per the various Government laws and regulations, it is essential that the companies pay high attention over the various environmental and social impacts led down because of the business operations. The Government and other organisations are imposing high charges and are restricting them to continue their operations (Kazmin, 2015). As well as by indulging in activities that led down negative impact on environment and the society are highly abolished by the societies and the brand image also gets ruined which directly impact the sales of the companies. The Ways in Which Coca Cola and other MNCs address their Social and Environmental Impacts There has been used numerous initiatives by the companies for addressing the social and environmental impacts of the business operations. To overcome the unethical image, Coca-Cola has initiated several major steps in the way of sustainable business practices such as the company piloted innovative water recovery system which highly works on the reuse and recovery approach (Csrwire, 2012). Other initiatives of Coca-Cola are establishing rain water harvesting systems in various areas of India to reduce the issues of water shortage. Conclusion From this report, it can be concluded that it is the high time when organisations emphasize and have a strict eye upon their business practices. It can b e analysed that big MNCs such as Coca-Cola also have indulged in several unethical business practices such as water shortage, exploitation of environmental resources, etc. and because of this it has violated the ethical theories too. But from the overall analysis, it can be concluded that the common ahs realized the consequences of unethical business practices and now it has taken several initiatives to recover they losses which can further help the organisation in rebuilding its brand image and customer base. References Csrwire, 2012. Coca-Cola Pilots Innovative Water Recovery System and Wins IWA Award. Accessed on: 4th May, 2017. Accessed from: https://www.csrwire.com/press_releases/34349-Coca-Cola-Pilots-Innovative-Water-Recovery-System-and-Wins-IWA-Award Dobson, A., 2007. Environmental citizenship: towards sustainable development.Sustainable development,15(5), pp.276-285. Hursthouse, R., 2013. Normative virtue ethics.ETHICA,645. Indiaresource, n.d. Campaign to Hold Coca-Cola Accountable. Accessed on: 4th May, 2017. Accessed from: https://www.indiaresource.org/campaigns/coke/ Kazmin, A., 2015. Coca-Cola forced to abandon India bottling plant plans. Accessed on: 4th May, 2017. Accessed from: https://www.ft.com/content/9e7d36da-e8e5-11e4-87fe-00144feab7de Lindgreen, A. and Swaen, V., 2010. Corporate social responsibility. International Journal of Management Reviews, 12(1), pp.1-7. Moon, J., 2007. The contribution of corporate social responsibility to sustainable development.Sustainable development,15(5), pp.296-306. Righttowater, n.d. Case against Coca-Cola Kerala State: India. Accessed on: 4th May, 2017. Accessed from: https://www.righttowater.info/rights-in-practice/legal-approach-case-studies/case-against-coca-cola-kerala-state-india/ Srikant, P., Struggle for blue goldin Plachimada, Kerala.SHARING BLUE GOLD, p.71. Waronwant, 2007. COCA-COLA: DRINKING THE WORLD DRY. Accessed on: 4th May, 2017. Accessed from: https://www.waronwant.org/media/coca-cola-drinking-world-dry

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay Example

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay II. Table of Contents Chapter 1 Acknowledgement 3 Abstract 4 Chapter 2 Introduction 5-6 Theoretical Framework 7 Statement of the Problem 8 Thesis Statement Review of Related Literature 9-19 Chapter 3 Methodology 22-34 Presentation and analysis of Problems Q#1: What is the problem of the Self according to Nishida Kitaro? Q#2: What is David Hume’s concept of the Self? Q#3: What is the implication of their Metaphysical philosophies of the self to the centripetal morality of the Filipinos? Chapter 4 Summary 35-37 Conclusion 37-41 References 42-43 Chapter 1 Acknowledgement This is a discourse that is made for metaphysical study that brought enlightenment with the two different paradigms that explicate the essential attribution to the implication of the self to the Filipino. I would like to acknowledge the help of some people who made this research possible Dr. Segundo Sim for his direction, assistance, and guidance particularly in his recommendations and suggestions have been invaluable for the research. I also wish to thank Sir Garnace, who has taught me techniques of writing. Special thanks should be given to my classmates and colleagues who helped me in many ways. Finally, words alone cannot express the thanks I owe to my family for their encouragement and assistance. We will write a custom essay sample on The Metaphysics of John Stuart Mill in Relation to Philippine Government specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Metaphysics of John Stuart Mill in Relation to Philippine Government specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Metaphysics of John Stuart Mill in Relation to Philippine Government specifically for you FOR ONLY $16.38 $13.9/page Hire Writer Abstract Although philosophical inquiries regarding the notion of the self bombarded through different elucidation of philosophers still encompasses the internal aspect of within as a metaphysical commitment which regard to the notion of the East and West paradigm. This paper aims to elucidate in comparative way the essential contribution of the philosophies of two different paradigms with the essential thought of metaphysical assertion. It entails the significance towards metaphysical endowment as a very profound distinction and similarities thru a bi polar elucidation regarding the concept of David Hume’s commencement of the self as no self at all, that everything underlies within the notion of impression, and that the self is no self at all. In Nishida Kitaro’s commencement he explicitly determined the stance of the self in the pure experience towards a nihilistic point of view which he determined that a self is a Basho or place, as an empty self. Towards the two philosophies of the self as a metaphysical genealogy intertwine the metaphysical through ethical relation of the centripetal morality of the actuality and the potentiality of the being ness of the Filipinos. Chapter 2 Introduction This paper aims to expose in a comparative way the ideas of Scottish philosopher David Hume and Japanese philosopher Nishida Kitaro both studies talks about the metaphysical understanding a propos notion of the Self and the repercussion to the centripetal morality of the Filipinos. A comparative way of explicating not leading to a chauvinistic elucidation but an affirmative thought between the two. Both thoughts consider the metaphysical attribution of the Self in a necessary relation determining the pursuit of the self or a person and the extraordinary conception of causation of beings. The unravel spirit of formulating thoughts regarding the diversity of the concept is a view of exhilarating the close door in a new light of horizon. The ideas of two different paradigms, the East and West have in a way the same conception that will elucidate their affinity and even the diversity will be serve somehow as an enlightenment, a determinant factor of a fascinating point of view of life in the meadow of philosophizing in a prolific manner. This will somehow shows a connection that will outpour the transcendental understanding of the self of an individual and the intertwining part towards morality. Thou, it implied denotes the bond within the necessary connection of the two paradigm will surely enlighten the reader in the spirit signification of a merely self of a person into a selfhood act to forsake what is the reality of the inter connection that purports the two representation and the metaphysical connection of the self and the pure experience as a notion that is necessarily for the convenience essentiality of this paper. The relationship of the self to metaphysics is the being of man that constitutes the whole embedded part of the ontological and transcendental aspect of one’s own essential attribute in the world. Man is a Self determining being, the place of the self to reality serve as a teleological concept, thou not genuine still emerge the possibility of the impossibility that takes place in the being ness capable of living. The teleological character of the unity we ascribe to the self is further illustrated by the puzzles suggested by the â€Å"alternate and multiple† personalities a connection of the past life to a new life as being the expression of aims and interests which were at least implicitly and as tendencies already present though concealed in the old connotation that will lead to uplift the individual self. The self implies and has no existence apart from a not self and it is only the contrast with the not self that’s aware of it self as a self. The feeling of self is certainly not an inseparable concomitant of all our experience. Self consciousnesses are source of weakness and moral failure. While we are steadily engaged in the progressive execution of a purpose we lose ourselves in the work, it is only upon a check that we become self conscious. Self consciousness in the bad sense always arises from a sense of an incongruity between the self and some contrasted object or environment. This paper will elucidate the two philosophies of the great philosophers which regard to self Theoretical Framework The researcher uses a theoretical framework to explain the concept of Nishida Kitaro and David Hume’s notion of the Self and its relation to the Centripetal Morality of Filipinos. The researcher will elucidate the two paradigm enable to have a grasp in the two different philosophies of the East and West and how they are connected to the centripetal morality of Filipinos. And through discussing what are the two diverse fields of a metaphysical philosophy the researcher will explicate the essential correlation towards the moral aspect in effect to the morality of Filipinos. Statement of the problem 1. What is the problem of the Self according to Nishida Kitaro? 2. What is David Hume’s concept of the Self? 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? Thesis Statement The Metaphysical philosophy of Hume and Nishida is a manifestation of a life, a life that embedded a direct way of viewing the external exemplification to substantiate the discourse between the two, through the ordinary. An internal co relation to the external out view of the self towards the life of the Filipinos will surely afflict the individual of a person towards the being ness as an uninfringeable essential factor of one’s own self. There is no definite line of demarcation between self and not-self the self on its side consisting of me and the not self is social, the self on its side consisting of me and the not-self of other men. The self is essentially a thing of development and as such has its being in the time process. The nature of the experience is the concept of the self is based. The self is never identical with anything that could be found completely existing at any one moment in the mental life. Self is essentially an ideal and an ideal which is apprehended as contrasted with present actuality. They ought and the must also know nothing of the feeling of self. Review of Related Literature Kant’s concept of the self Kant’s concept of the self is a response to Hume in part. Kant wished to justify a conviction in physics as a body of universal truth. The other being to insulate religion, especially a belief in immortality and free will (Brooks 2004). In the Inaugural Dissertation of 1770, Kant corrected earlier problems of a non-material soul having localization in space. Kant used inner sense to defend the heterogeneity of body and soul: â€Å"bodies are objects of outer sense; souls are objects of inner sense† (Carpenter 2004). In Kant’s thought there are two components of the self: 1. inner-self 2. Outer-self (Brooks 2004). There are two kinds of consciousness of self: consciousness of oneself and ones psychological states in inner sense and consciousness of oneself and ones states via performing acts of apperception. Empirical self-consciousness is the term Kant used to describe the inner self. Transcendental apperception or (TA) is used in two manners by Kant for the term. The first being a synthetic faculty and a second as the â€Å"I† as subject. One will note that logically this function would occur in inner sense (Brooks 2004). Kant states that all representational states are in inner sense include all spatially localized outer objects. The origin or our representations regardless if they are the product of a priori or outer objects as modifications of the mind belong to inner sense. Kant presents apperception as a means to consciousness to one’s self. Inner sense is not pure apperception. It is an awareness of what we are experiencing as we are affected by thought (Brooks 2004). Brooks cites three types of synthesis. Kant claimed, there are three types of synthesis required to organize information, namely apprehending in intuition, reproducing in imagination, and recognizing in concepts (A97-A105). Synthesis of apprehension concerns raw perceptual input, synthesis of recognition concerns concepts, and synthesis of reproduction in imagination allows the mind to go from the one to the other. † (Brooks 2004). Unity of experience and consciousness are integral to the concept of the self. Transcendental apperception has function to unite all appearances into one experience. This is a unity based on causal l aws. There is a synthesis according to concepts that subordinates all to transcendental unity. According to Kant the contents of consciousness must have causal connections to be unified (Brooks 2004). Kant argues that in the present progressive one can be aware of oneself by an act of representing (Kant 1789). Representation is not intuitive but a spontaneous act of performing or doing things. Man knows that by doing and fulfilling activities that these impressions cannot be simply sensations resulting from the senses. Representation fulfills three acts. An act of representing can make one conscious of its object, itself and oneself as its subject; the representational base of consciousness of these three items. Becoming conscious of our selves is simply an act of representation and nothing more (Brooks 2004). Kant postulates that there is a plurality of representations that gives rise to our view of self as a â€Å"single common subject†. This concept requires a constant undivided self. This concept is a continuation of global unity that spans many representations, one does not have to be conscious of the global object but of oneself as subject of all representations (Kant 1787). Kant’s self has a unity of self reference, â€Å"When we are conscious of ourselves as subject, we are conscious of urselves as the â€Å"single common subject† [CPR, A350] of a number of representations. † (Kant 1787). Here Kant confirms that the impressions we perceive have one single common aim and that is the self as subject of these experiences. Kant postulates both senses as empirical but with the object of inner self being the soul. Transcendental apperception is a priori. Kant ma intains the use of intuitive faculties of intuition and synthesis in inner self where innate material unites the spatially located objects from the outer self. Here, this permits a downward deductive operation to act from Kant’s theology while preserving an inductive operation from the sense world of our experience. The Essential Self through the Essence and Existence With the concept of rationality, we found ourselves moving from questions about pure reality and back to questions about ourselves and our own activities. In deed with the concept of subjective truth, we found a renewed emphasis on personal questions, questions about self rather than questions about the world. What is the self? What is to be a person? What do you know when you ‘know your self? What is someone telling you to be when he or she tells you ‘just to be yourself†? Real self, a self that does not vary from context. Philosophers have called the real self the essential self that is the set of characteristics that defines a particular person. The experience of our real, or essential, self is familiar to us in a great many circumstances. Self as Consciousness What am I? A thing which thinks. What is a thing which thinks? It is a thing which doubts, understands, affirms, denies, wills, refuses, which also imagines and feels. The theory that the essential self of self identity is the mind or self consciousness can be traced back to ancient times, but its best known defender is the philosopher Descartes, who presented a simple but elegant argument that the individual self is the first thing that each of us can know for certain and that this self, which is indubitable is nothings else but the thinking self, the self that is aware of itself. Kierkegaard: The Passionate Self It is impossible to exist without passion, unless we understand the world exist in the loose sense of a so called existence. Eternity is the winged horse, infinitely fast and time is a worn out nag; the existing individual is the driver, that is to say he is such a driver when his mode of existence is not an existence loosely so called; for then he is no driver but a drunken peasant who lies asleep in the wagon and lets the horses take care of themselves. To be sure he also drives and is a driver; and so there are perhaps many who also exist. The Self as an Open Question If self identity is defined by our answer to the question who am i? One possible answer is nothing yet, nothing definite. If one sees the self not as an inner soul which is in us from birth, but rather as a product of our actions and thought, then self identity is something to be earned, not an already existing fact to be discovered. The existentialist Jean Paul Sartre (1905-1980) would say that all of those theories which take the self to be found in consciousness are misconceived, the self is not simply thinking, not is it memory of past. The self lies always in the future; it is what we aim toward as we try to make ourselves into something. But this means that as long as we are alive there is no self at least, no fixes and finished self. The self is an open question. What this means is that there is no real self other than the self that we make for ourselves. Kierkegaard’s language all choices are subjective truths, true for the person who makes them but not necessarily true for anyone else. The self is what each of us chooses for ourselves, our protection into our future, our intentions to become a particular kind of person. But as we never wholly achieve this for even when our ambitions are fulfilled we can always change our mind, formulate new ambitions, and so on the self never really exists in full. It is always at best. Alternative Conceptions of Self as Consciousness Plato has defined self in terms of rational thought as opposed to mere thinking, which can be rational or irrational. The Self in Contextualized Action (Shaun Gallagher and Anthony J. Marcel) We identify two forms of self-consciousness, ecological self-awareness and embedded reflection, that (1) function within the kinds of contextualized activity we have indicated, and (2) can be the basis for a theoretical account of the self. Both forms of consciousness are closely tied to action and promise to provide a less abstract basis for developing a theoretical approach to the self. To get clear about philosophical problems, it is useful to become conscious of the apparently unimportant details of the particular situation in which we are inclined to make a certain metaphysical assertion. (Wittgenstein) The self that we are does not possess itself; one could say that it happens' (Gadamer) Overt action is indivisible . . . . It is the whole i ndividual who acts in the real environment (Neisser) Surprising and seemingly counter-intuitive results are not uncommon when philosophers, psychologists, and neuroscientists, employing a variety of first- and third-person approaches, search for an adequate model of the self. At least one philosopher equates the self with a momentary existence so that we are said to live through a large number of consecutive momentary selves (Strawson 1997). Other philosophers, introspectively exploring the stream of consciousness, fail to find anything at all that resembles a self (Hume 1739). When faced with a range of questions about self (questions pertaining to identity, experience of self, nature of self, and so forth) most theorists approach the topic in a manner that is abstract or detached from behavior and/or action normally embedded in contextualized situations. We also want to suggest that most of the controversies, problems, and paradoxes concerning the notion of self are the result of searching for the self within these abstract perspectives. We suggest a different starting point and strategy for developing models of a self which is more contextualized within the realm of action. First, we want to be clear that although this paper is centrally concerned with the nature of the self,   there is a necessarily related issue that we address, namely, the question of access to the self, and whether there can be certain forms of self-consciousness that are not abstractions from contextualized ituations. The promise of a sound basis for the development of a theoretical conception of a contextualized self is only good if in fact there are reliable forms of contextualized self-consciousness since the primary method for getting a grasp on the self is through first-person self-experience. Beyond this, however, the question of access is essentially l inked with the question of the nature of the self. Access (self-consciousness) is constitutive of self. Second, we wish to be clear that in sketching an approach to a conception of a self in contextualized action, we do not assume that there is only one kind of self or that an explanation of the contextualized self will be an explanation of every sense of self. Other approaches, such as the Meadian analysis of a socially constituted self, or the notion of an autobiographical self, can reveal important and valid conceptions of self. The Ethical Self What we want to call embedded reflection is not the same as the hyper reflective or introspective consciousness we identified in previous sections as a form of abstract, de contextualized behavior. We may state the difference in this way. Embedded reflection is a first-person reflective consciousness that is embedded in a pragmatically or socially contextualized situation. It involves the type of activity that I engage in when someone asks me what I am doing or what I plan to do. In such reflection I do not take consciousness or the self as a direct or introspective object of my reflection; I do not suddenly take on the role of a phenomenologist or theorist for the sake of answering the question. Rather I start to think matters through in terms of possible actions. I treat myself (I discover myself) as an agent. In such situations, my attention is directed not in a reflective inspection of consciousness as consciousness, but toward my own activities in the world where my intentions are already directed. Often my aim in such reflection is not to represent my self to myself, as if it were a piece of furniture in my mind, but to continue certain actions or to explain myself in terms of my action. What is the Self? The Numerical Self (Claro R. Ceniza) Two dimensions of identity of things; their generic and specific identities, on the one hand, and their numerical identities on the other. The generic and specific identities of object refer to their identities as classes, the generic identity having references to the larger class to which an entity belongs, and the specific identity referring to the lowest class to which the individuals belongs and this for our purposes could be the individuals itself. Generics identities may be arrange in a hierarchy of higher and higher classes, the highest class to which an individual belongs being called its SUMMUM GENUS that is in highest class. We may speak of identity in the sense of numerical identity. The numerical identity refers to the identity of individuals with itself. Numerical identity refers to the identity of an individual neither in terms of the classes to which it could belong nor to its properties, but to its history’s individual. For things, spatio- temporal continuities the general criterion although there are exception to this. For humans, memory is perhaps the ultimate criterion, although for ordinary cases. Spatio-temporal continuity is often regarded as adequate. Numerically one and the same. Another example is dotted lines obviously. These are not spatio-temporally continuous, but dotted lines may often be numerically distinguished from each other. With human the continuity of memory is more important than spatio-temporal continuity. When a person writes his bio-data, he more often than not to refer to his numerical identity and recounts his personal history and achievements as an individual. The greater importance of a continuous memory train as the more significant criterion for the numerical identity o persons is shown by the fact that, whether ones believes in it or not, the concept of reincarnation would be impossible, if not for the fact that the possible continuity of memory could be taken as more basic for The numerical identification of an individual, than spatio-temporal continuity, since clearly there is no spatio-temporal continuity between death of a previous embodiment and the birth of the next, spatio –temporal continuity is often considered adequate for the numerical identification of persons. We may regard the numerical identity of a person as his objective self. It is one’ self as seen by others, and as one sees himself objectively as part of a community of persons. What is the Self? The Generic Self The generic self of a person is the class or classes to which the person belongs, according to the way the custom has established these classes relative to him. Thus, a person may be classified as a father, a citizen, a teacher, husband, adult, etc. These classifications and the way he behaves accordingly are important to a person’s self-identity and self-identification and they usually determine his normal behavior, and what others expect. Confucius recognized the importance of role-playing in the society. He said that we all play roles in society- perhaps many roles for each one of us. A harmonious society is one where everyone plays his role at it should be played, according to the name given to that role. A person’s actions should be in accordance with the role or roles that he plays. A person is his roles, He may add to it the unique way he plays it well. Chapter 3 Methodology The researcher will use the comparative way of explicating the metaphysical philosophies of Nishida vis-a-vis Hume and the interrelation of the two philosophers to the centripetal morality of the Filipinos. All the materials are gathered from different libraries and internet research. A documentary abstraction guide will be used by the researcher as an instrument in gathering data. The researcher is able to come up to this topic because the essential part of being ness lies within the self, starts within the self before outpouring with the whole, a part that embedded the necessary significant towards metaphysical aspect to the paradigm of ethics. This study only discusses the definition, exposition of the comparative field of the East and West paradigm. For the philosophical metaphysics of Nishida and for Hume, the main idea regarding the two philosophers purports the essential connection imply with the centripetal morality of Filipinos. Analysis of Data The first level of discussion will discuss the metaphysical philosophy of Nishida and Hume. The second level of discussion will discuss the comparison and contrast, difference and similarities, of the Philosophers metaphysical thought and the relationship to the centripetal morality of Filipinos. Chapter 1 introduces the study. Chapter 2 discusses the different concepts philosopher regarding the self. Chapter 3 presents some concepts of the self and Nishida’s as well as Hume’s in relation to centripetal morality of Filipinos. Presentation and Analysis of Problems 1. What is the problem of the Self according to Nishida Kitaro? Nishida practiced Zen meditation in his early years and most of his work can be seen as an attempt to explore this experience. One of the fundamental questions that is considered between subject and object. His solution to the polarities of mind body, self world, me-other is to posit an original ground of existence that goes beyond such distinctions. In his first work, Zen No Kenkyo he writes variously on his topic: When one experiences directly one’s conscious state there is as yet neither subject nor object, and knowledge and its object are completely united, this is the purest form of experience. Why is love the union of subject and object? To love something is to cast away the self unite with that other. As emphasized in basic Buddhist thought, the self and the universe share the same foundation, or rather, they are the same thing. Nishida proposed a new thesis: that of ultimate reality as mu no basho, the place of absolute nothingness. Nothingness here corresponds closely to Nagarjuna’s concept shunyata or emptiness. This nothingness is not an absence of God or the self but an absence of quality, division or concept of all of the things which we need in order to define the separate existence of the ego self. By not being anything in particular, we are everything. Nishida eliminates the psychological terminology that had characterized his earlier work. Nishida’s Basho is a radically new concept. By imagining the self as Basho or place rather than as a point, consciousness or presence we move away from all ideas of individuality. Nishida sees in the extinguishing of the ego-self in the Basho the birth of the self as Basho. The basho has the power to unify the contradictions which underlie all existence, to effect the continuity of the discontinuity. In terms of Western logic, the basho violates the principles of contradictions and identity. Nishida claimed that the contradictions at the heart of everything were what caused the constant change and motion we observe in the universe. Only in the mu no basho are these dynamic oppositions reconciled. As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. As a Zen Buddhist, Nishida argues that this realization should take place in he active world. His concept of acting intuition illustrates this the physical world of actions is expressive of the inner creativity of the basho. Only by living fully as historical individuals will the power of the self as Basho be made manifest. Nishida reminds us that â€Å"To study oneself is to forget oneself. To forget oneself is to realize oneself as all things. † For much of Japanese philosophy, in order to know our true self we must let go of the subject-object dichotomy with which we have been taken conditioned. We must let go of the voice of intellect in our pursuit and let our intuition open us up and allow awakening. In this awakening, not only do we awaken to our self, but we awaken to all reality. Before we look more closely at some Japanese Buddhist teachings, let us review some of ideas from the Neo-Confucian school. What can be constructed as the extreme positions with regard to the nature of the self? Self is an object or some thing Self is nothing Nishida Kitaro attempted to steer a path between these two extremes. For Nishida we cannot truly know the self if we take it to be either the subject or object of our knowing process. That is to say, the self is a place, or basho, that gives rise to knowledge. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. For instance, consider the example of viewing a mountain. From one perspective the â€Å"I† is imbedded in a world of subject-object and mountain is the object of my knowledge. From another perspective, I realize the essential unity of all things. In this case, there is no subject-object duality, and the mountain is no longer separate from me. This native intuition maintains both perspectives at the same time. When this secret is mastered, living is dying and vice versa. Apparent contradictions are resolved. For Nishida, the self constitutes a unity of contradictions. Living is dying and dying is living. The opposition we normally pose between life and death is embraced in the Basho of self. We die and live at each single moment. This is the singular Buddhist truth of no substantiality; it reflects the paradox of our existence. When seem from our ordinary perspective, this paradox of life and death gives way to anxiety. When viewed from the perspective of the Basho of self, the paradox is embraced: My very existence is, therefore, an absolute contradiction, and it is this very realization that enables me to become truly self conscious. My individuality is my mortality, and my true nothingness is my immortality. I am a contradictory self, and my awareness of this is the ground of my religious awareness. Reality as Pure Experience, Nishida’s view is reminiscent of Zen Buddhism; he promotes Zen teachings using philosophical categories. Now Zen points directly to reality – what exists in its immediacy? Nishida viewed reality in much the same way; he directly pointed to pure experience as ultimate reality. Reality is that which underlies all our so called â€Å"experience. † We conventionally live in our ideas or images of the real, rather than in the real. Reality is the pure experience, which is the basis for conceptualization once conceptualization through reflection occurs, the experience becomes indirect. Reality remains the same unaffected by reflection. Reflection however gives birth to apparent modes of reality that are not in themselves truly real. When Nishida declares that reality is â€Å"pure experience† this means that reality within the present moment. Reality as Absolute Nothingness, all this is further sustained by his teaching concerning the primacy of â€Å"nothingness† over being. Absolute nothingness† is another phrase he ascribes to this pure experience. It is crucial to be aware that this â€Å"nothingness† is not the same as nihilism. Rather absolute nothingness transcends the opposition between being and nonbeing by embracing them. The term transcend can be misleading; it can give the impression of something beyond the realm of experience. The term immanent is also to be avoided becaus e it may lead to the impression of being immersed in our world if experience. Each of these terms implies the other. They each set up a dichotomy between being and nonbeing. Therefore for Nishida the preferred designation is absolute nothingness. Intellectual Intuition, a basic claim throughout Nishida is that we are able to directly experience this reality pure experience and absolute nothingness. The aim of his epistemology is to address more fully how this is possible. Nishida stressed an â€Å"intellectual intuition† that is able to acknowledge this reality. It is more of an immediate grasp of reality that is utterly transformative so much so that according to Nishida the experience is essentially religious. Our conventional or ordinary perception of thins is that we mistake what we conceive to be real with what is real. Yet what we conceive as being real is inspired by the force of our intellect and this drives us farther from the reality. Robert Carter’s metaphor of perching and flight is very appropriate: For Nishida to be aware of pure experience is not to deny conception and the various systematizations resulting from thinking but to ground them all in the original undifferentiated flow of pure flight. They are all perching and the only real error we make is to focus so fully on the perching the stable, fixed, resting places that we forget altogether how to fly. This ultimate reality points to the essential unity of all being. The awareness of this for Nishida religious consciousness. Nishida considered religion to be the fullest experiential integration of both world and self. This meant that God was equivalent to Nishida’s Absolute Nothingness. At the same time, God is also Absolute Being. Yet for Nishida, ultimate reality is not God, if by God we mean a separate self-subsistent reality. Neither is God an idea. God is this pure experience with out abstraction: And just as color appears to the eye as color and sound to the ear as sound so too God appears to the religious self as an event of one’s own soul. It is not a matter of God being conceivable or not conceivable in merely intellectual terms. What can be conceived or not conceived is not God. Nishida’s concept of the Self and Othe is that We can shift the focus from the action of the individual historical body to the interaction between distinct individuals, once again with the world as the mediating space of mutual formation. The relation between â€Å"I and Thou† was the first part that Nishida considered, although he continued to intertwine that relation with an internal relation in self-awareness. Where his previous analysis of individual self-awareness described it as a self-reflection of the universal of self-awareness, his description now incorporated the dimension of recognition. Each is a relative other to the self. . This other, recalling Nishidas notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the â€Å"true self. † (Nishidas term jikaku translates as self-awakening, a Buddhist reading he undoubtedly intends, as well as self-awareness. ) Nishida allows for the Buddhist view that there is actually no self to awaken by referring to the self-awakening of absolute nothingness; its awaken ing is the awakening of the â€Å"true self. Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self). Nishida contends that toward the end of his life, perhaps thinking of the significance of death for understanding individuality, perhaps re-considering the theme of self-awakening as a kind of death and re-birth, Nishida delved deeper into the relation between the individual finite human self and the absolute or God. Experientially it comes to therefore in death. We will consider the meaning of death first, then the nature of God or the absolute in relation to the finite self. The theme of personal death is absent in Nishidas early work on pure experience and self-awareness, and mentioned only abstractly in essays on the historical world and the self, for example: â€Å"In absolute dialectics, mediation as absolute negation is mediation as absolute death, living by dying absolutely† Insofar as this is the finitude of the individual self, it also implies a logic of individuation where the role of other relative selves is dimished. If death is an ever-present opening, the other side of that opening so to speak is the absolute. To die is to stand vis-a-vis the absolute. If nothingness as opposed to being is implied, it is in the verbal sense of self-negating. The absolute arises through its own self-negation and inclusion of the relative self. God cannot be not wholly transcendent to or exclusive of the self or the world. To express the relation between a God and the relative finite self, Nishida introduces a new term, â€Å"inverse correspondence† or, we might say, contrary respondence (gyaku-taio). The more one faces ones death, the negation of ones life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but never dissolve into one another. If their distinction entails an undifferentiated source of their difference, an absolute nothingness, then the more that source is emphasized the stronger the distinction holds. 2. What is David Hume’s concept of the Self? The realization that the self can not be traced back to an impression is puzzling for Hume because on the one hand we have this feeling of our self but we also realize that we are to a certain extent always changing. Hume’s conclusion is that we are merely a bundle of impressions and that the self as something other than these impressions does not refer to anything. Hume believed that the entire contents of the mind were drawn from experience alone. The stimulus could be external or internal. In this nexus, Hume describes what he calls impressions in contrast to ideas. Impressions are vivid perceptions and were strong and lively. â€Å"I comprehend all our sensations, passions, and emotions as they make their first appearance in the soul. Ideas were images in thinking and reason. † (Flew 1962 p. 176). For Hume there is no mind or self. The perceptions that one has are only active when one is conscious. â€Å"When my perceptions are removed for any time, as by sound sleep, so long am I insensible of myself, and may truly be said not to exist. † (Flew 1962, p. 259). Hume appears to be reducing personality and cognition to a machine that may be turned on and off. Death brings with it the annihilation of the perceptions one has. Hume argues passions as the determinants of behavior. Hume also appears as a behaviorist believing that humans learn in the same manner as lower animals; that is through reward and punishment (Hergenhahn 2005). Skepticism is the guiding principle in what is no doubt non-recognition of meta-physics in this subject. Hume in the appendix to A Treatise on Human Nature addresses his conclusions (Hume 1789). In short there are two principles, which I cannot render consistent; nor is it in my power to renounce either of them, via, that all our distinct perceptions is distinct existences, and that the mind never perceives any real connection among distinct existences. Hume’s method of inquiry begins with his assumption that experience in the form of impressions cannot give rise to the constancy of a self in which would be constant to give reference to all future experiences. The idea of self is not one any one impression. It is several ideas and impressions in itself. There is no constant impression that endures for one’s whole life. Different sensations as pleasure and pain, or heat and cold are in a constant continuum that is invariable and not constant. â€Å"It cannot therefore be from any of these impressions, or from any other, that the idea of self is derived; and consequently there is no such idea (Hume 1789). It appears the closest thing that Hume could discuss as the self is similar to watching a film or a play of one’s life. These perceptions themselves are separate from one another and there is no unifying component as a self to organize such for long-term reference. Hume further deliberates over a position of identity of an invariable and uninterrupted existence. Hume confirms there is no primordial substance as to where all secondary existences of individual existence exist. Everything in our conscious state is derived from impressions. Objects in the outer world exist as distinct species that are separable from the secondary qualities in conscious thought. To negate any demonstration of substance Hume posits an analogy that if life was reduced to below that of an oyster, does this entity have any one perception as thirst or hunger? The only thing that would exist is the perception. Adding a higher complex of perception would not yield any notion of substance that could yield an independent and constant self. (Hume 1789). Hume’s model of the mind simply records data when such is manifestly conscious. The model abstracts and isolates objects and secondary qualities without any metaphysics. Unity of experience is one area, which Hume found elusive in his model and with such denied any configuration of self-reference only perceptions in the conscious (Hume 1789). He denies that we even have a self; all learning comes from sensory impressions. There does not seem to be a separate impression of the self that we experience, there is no reason to believe that we a self, thus it denotes a notion that there is no self at all. The idea of the self pass for clear and intelligible, one impressions that gives rise to every real idea but self or person is not any one impression. Self is supposed to exist after a reference, no impression constant and invariable. â€Å"I â€Å"can never catch myself at any time without a perception and never can observe anything but the perception. When my perception is removed for any time, as by sound sleep; so long an insensible of myself and may truly be said not to exist. † Distinct† idea of an object, that remains invariable and uninterested through a supposed variation of time; and this idea we call that of identity or sameness. â€Å"Distinct idea of several different objects existing in succession and connected together by a close relation and this to an accurate view affords as perfect a nation of diversity, as if there was no manner of relation among the objets†The nation of a self one soul is very likely s fiction â€Å"I am merely a bundle of perceptions. There is a consciousness of a continuing succession of experiences, but not of a continuing experiences; compatible view with the physicalist view of personhood. 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? The Filipino Centripetal Morality denotes the elf as the basis of moral judgments and does the self as a standard. Filipino thought or diwang Filipino is generally an ethical or moralistic, predominantly socio-ethical, concrete and practical hence centripetal. Centripetal means â€Å"tending towards the center†. It refers then to people’s use of the SELF as the center and the basic commencement of the judgments. The Filipino moral judgment is understood as the people’s way of disclosing and explicating the golden precept the golden rule or mean which is base on living through moderate way. In Chinese term, this referred to â€Å"principle of measuring square†. Whatever measures you make is what you will be measured in return. Moreover, the implication is the centrality of the starting point which is the self always. The principle of non-moral judgment revolves around the self who is characterized by self-reflection and analysis. Eventually, this self-examination is an examination of the heart. Ultimately, Filipino centripetal morality considers the self as the standard by which one’s relationship with others ought to be regulated and ordered. â€Å"We† should do to others only that which is good to them and to us; â€Å"we† should not do anything detrimental to others and to ourselves. It demands a reciprocal between man and his fellowmen. That is men should not only mutually share the good but also mutually rid themselves of evil. Hence, one should know then so that you she or he knows other men. Because to know the good is to do the good. As what a used passage is that â€Å"Do unto others what you want others do unto you†. The transcendental self of a person, is the person identifies himself completely or well-nigh completely. The integrated summation of his ultimate values, the identity given is not generic identity wit the roles that he plays in his life ( it is even possible that he does not like the role or roles that he plays and therefore could not personally identify with them), nor with his numerical identity; for a person who knows who he is numerically, could still ask the question, who am I really? One’s transcendental is that which gives meaning and purpose to life the transcendental identity of a person is perhaps the more philosophically important the identity called transcendental because the answer usually lies beyond one’s self. The transcendental identity of a person therefore is generally other centered it is centered on what one regards as ultimate values the effect of that search for one’s Arche it is the being or concept that would integrate one’s life enables one to precede through life with at most certainty about his true Telos Since one transcendent identity is determinant of ultimate values. One’s ultimate concern is what gives meaning and direction to one’s life. One’s ultimate concern is what once identifies with completely. This is what one subjectively is without an ultimate concern one’s life is directionless and meaningless. Chapter 4 Summary Hume’s view on the Self and Nishida’s view on the Self The Affinity and Diversity HUME NISHIDA 1. These perceptions and impressions are identified by their self referential nature and that some perception of self seems to persist through time. This focal point of perception that continues through time and perceives its self in some fashion we choose to call me or I. . As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. Nishida considered, although he continued to intertwine that relation with an internal relation in self-awareness. 2. This is known as Humes bundle theory of the self. Hume says, the mind has never anything present to it b ut the perceptions, and cannot possibly reach any experience of their connection with objects. The supposition of such connection is, therefore, without any foundation in reasoning. 2. Where his previous analysis of individual self-awareness described it as a self-reflection of the universal of self-awareness, his description now incorporated the dimension of recognition. Each is a relative other to the self. . 3. Hume means that we have no way of empirically establishing the independent existence of an external world, or what most of us call reality. The only world we can ever know is one of perceptions, ideas and experiences. 3. Nishidas notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the â€Å"true self. † 4. Nevertheless, there are some that we are bound to accept in the everyday course of affairs. While they are ultimately approvable one needs these assumptions in order to function. a. such as the existence of the external world, b. the existence of other minds, c. The other minds have similar experiences as do you. d. the existence of the self, e. And the possible existence of some general intelligence pervading the universe. 5. Meaningful ideas are those that can be traced back to sense experience (impressions); beliefs that cannot be reduced to sense experience are not ideas at all, but meaningless utterances. Ideas are vague impressions of these impressions. No facts can be connected, proved, or explained by a priori reasoning. Space and time are the way in which impressions occur to us. Existence is not a separate idea. There is a distinction between matters of fact and relations of ideas. There is no power or necessity binding a cause to an effect. The mind is a bundle of impressions it is not a thing unto itself. . Nishida allows for the Buddhist view that there is actually no self to awaken by referring to the self-awakening of absolute nothingness; its awakening is the awakening of the â€Å"true self. † 5. Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self). â€Å"In absolute dialectics, mediation as absolute negation is mediation as absolute death, living by dying absolutely† Insofar as this is the finitude of the individual self, it also implies a logic of individuation where the role of other relative selves is dimished. If death is an ever-present opening, the other side of that opening so to speak is the absolute. To die is to stand vis-a-vis the absolute To express the relation between a God and the relative finite self, Nishida introduces a new term, â€Å"inverse correspondence† or, we might say, contrary respondence (gyaku-taio). The more one faces ones death, the negation of ones life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but never dissolve into one another. If their distinction entails an undifferentiated source of their difference, an absolute nothingness, then the more that source is emphasized the stronger the distinction holds 6. For Hume it is imagination, not reason or experiences that accounts for the persistent belief in the independent existence of an external world. Imagination ultimately overrides reason, and we cannot help believing in an independent, ordered, external world 6. The finite selves meets the asolute Nishida delved deeper into the relation between the individual finite human self and the absolute or God. Experientially it comes to therefore in death. We will consider the meaning of death first, then the nature of God or the absolute in relation to the finite self Conclusion The importance of the Self underlies the notion of essential attribution of being a ratio animalis towards the homo faber or towards the travel we seek to fonder through the capability of transcending our own selves into something, reaching the possibility of the impossibility as a creature of the being ness of God. The essential assertion of the two great thinkers enlighten the dark part of implicit notion regarding the individualistic one but develop the full potentiality that as a being we are capable of being different a unique creation. In David’s Hume Concept of the Self he denies that we even have a self; all learning comes from sensory impressions. These empirical notion that embedded a metaphysical configuration that there does not seem to be a separate impression of the self that we experience, there is no reason to believe that we a self, thus it denotes a notion that there is no self at all. The idea of the self pass for clear and intelligible, one impressions that gives rise to every real idea but self or person is not any one impression. Self is supposed to exist after a reference, no impression constant and invariable. â€Å"I â€Å"can never catch myself at any time without a perception and never can observe anything but the perception. When my perception is removed for any time, as by sound sleep; so long an insensible of myself and may truly be said not to exist. † Distinct† idea of an object, that remains invariable and uninterested through a supposed variation of time; and this idea we call that of identity or sameness. Distinct idea of several different objects existing in succession and connected together by a close relation and this to an accurate view affords as perfect a nation of diversity, as if there was no manner of relation among the objets†The nation of a self one soul is very likely s fiction â€Å"I am merely a bundle of percepti ons. There is a consciousness of a continuing succession of experiences, but not of a continuing experiences; compatible view with the physicalist view of personhood. In Nishida’s notion self is an object or some thing and self is nothing. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. The comparative rapport which elucidates shows the diversity of both paradigm the perception regarding the self as a metaphysical boundaries because of the emptiness commencement of the place or the Basho and the no self which implicit denotes the impression of non-self. The divergence and similar view differs with regard to the concept of Buddhist connotation of dying, because the Western paradigm does not gives emphasis on such but the self as a bundle theory of impression per se. It shows the intertwine that sought to reality of the centripetal morality of Filipinos that we can see in everyday life. The way Filipino acts, thinks and live. But the challenge is that is really self nothing, is there really no self at all or is just a representation implying the fruitful transcendental aspect of living in the mundane, this a grasp that lies in individuality, in each one of us who has the ability to forsake the ambivalent way of living I the mundane part of our own being ness. The matter of our own body in realistic notion of living a spirited body and soul and the spirited soul which governs our body. The cause of everyday experiences is the long journey towards life as a traveling way of the right part in living the true horizon of governing towards God as the unifying substantive and essential creator of ours. In effect to the beyond port is the imaginative sort through reality and ideology which partakes individual preference to live trough eternally as a finite version of god enable for us to live in a natural and essentiality way of living throughout our own existence in an objective and subjective being ness. This serves as deeper commencement in metaphysical studies that everything rooted through metaphysical studies, thou the past is an end but an end without a period it is a comma that describes an everlasting continuation of learning a new field of knowledgeable affiliations, a modern period or even the time we have today, the contemporary age of today dealt with a big travails of accepting or disregard the information of learning by acquisition as an exemplary of the education per se but what really matters is the stability of being a rational individual capable of a moral altruism in thy self and towards the other that is the centrality of knowledge that even the longest period of time can not erase. The rise of the philosophy in metaphysical boundaries is the beginning of a continuous venture in life that is capable of acquiring new fruitful information that may influence our own individual personhood which regards a starting point of the endless point of learning through philosoph izing. We should not break or deconstruct what lies in our past what the history composed of because it helps us, the future sake to a more success venture regarding new discoveries that is why the modernization towards philosophy is a statue of wisdom. Thus, philosophy is a continuous process of learning through a rational state of existence. Remember that changes are not a hindrance for success. References Books Ayer, A. J. (1980). Hume, Oxford University Press Baillie, James (2000). Hume on Morality, Taylor and Francis Books Ltd. Burns, Kevin (2006). The Greatest Thinkers and Sages from Ancient to Modern Times, Arcturus Publishing Limited Ceniza, Claro R. (2001). Thought, Necessity and Existence: Metaphysics and Epistemology for Lay Philosophy, De La Salle University Press, Inc. Gaskin, J. C. A (1993). Dialogues and Natural History of Religion, Oxford University Press Masao, Abe (1990). An Inquiry into the Good, Yale University Press Mc Grea, Ian P. Greatest Thinkers of the Eastern World, Harper Collins Norton, David Fate (1993). The Cambridge Companion to Hume, Cambridge University Press Perry, John (1975). Personal Identity, University of California Press Pojman, Louis (2003). Theory of Knowledge, Wadsworth Thomson Learning Inc. Solomon, Robert C. (1996). Twenty Questions, Harcourt Brace and Co. Taylor, A. E. (1961). Elements of Metaphysics, Banes and Noble Inc. Internet http://www. webpages. uidaho. du/~ivan/phil-103/16. htm:July -28, 2007 http://mywebpage. netscape. com/AAVSO7550/david-hume-the-bundle-theory-of-the-self. html:July 28, 2007 http://legaltheory. tripod. com/humeandkant/: July 28, 2007 http://ccbs. ntu. edu. tw/FULLTEXT/JR-PH IL/james1. htm : July 28, 2007 http://fixedreference. org/2006-Wikipedia-CD-Selection/wp/d/David_Hume. htm :July 28,2007 http://www-rohan. sdsu. edu/faculty/feenberg/nshbkck. htm: August 04, 2007 http://plato. stanford. edu/entries/nishida-kitaro/#2. 1: August 04, 2007 http://pegasus. cc. ucf. edu/~gallaghr/tics2000. html : August 17, 2007 http://pegasus. cc. ucf. edu/~gallaghr/gallArobase00. html : August 17, 2007

How to End a Sentence (A Guide to Terminal Punctuation)

How to End a Sentence (A Guide to Terminal Punctuation) How to End a Sentence (A Guide to Terminal Punctuation) Punctuation marks that can be used to end a sentence are known as a â€Å"terminal† punctuation. But what exactly are your options in this respect? Check out our guide to terminal punctuation to find out. The Period The period (sometimes also known as a â€Å"full stop†) is the most common type of terminal punctuation. They are used for any sentences that are not questions or exclamations. For instance: Brevity is the soul of wit. This finality is why people say â€Å"period† at the end of a sentence to emphasize a point. Furthermore, we see the same punctuation mark used for: Decimal points (e.g., 3.1415) Abbreviations (e.g., â€Å"Prof.† or â€Å"Dr.†) Ellipses (i.e., a series of three dots used to indicate an omission [†¦]) The period is therefore very versatile! Technically, however, it only counts as â€Å"terminal punctuation† when used at the end of a sentence. The Question Mark We use question marks to show that a written sentence is a question. This only applies, however, when asking a direct question. For an indirect question (i.e., a question within a statement), we use a period instead: Direct Question: Is brevity the soul of wit? Indirect Question: He asked me whether brevity is the soul of wit. Finally, you can use either a period or a question mark after a rhetorical question. Make sure to apply punctuation consistently if you ask more than one rhetorical question in a document, though. The Exclamation Point Exclamation points are the most enthusiastic punctuation marks. We use them when we want to show that something is surprising or exciting, or to express strong emotions in general: Help! My writing lacks brevity and therefore wit! Here, for example, the exclamation marks indicate urgency (or possible panic). You can also use an exclamation point in fictional dialogue to show that a character is shouting or speaking loudly. â€Å"How witty!† Tim whooped in excitement. Keep in mind, though, that exclamation points lose their impact if overused. They are therefore best used sparingly, and you may want to avoid them completely in formal or academic writing. Summary: What Is Terminal Punctuation? Terminal punctuation indicates the end of a sentence. These marks include: Periods – Used for any sentence that is not a question or exclamation Question marks – Used to indicate a direct question Exclamation points – Used to express surprise or strong feelings If you need help with the punctuation in your writing, check out our services. Terminal punctuation marks.

Celebrating Dr. Seusss Birthday with Your Classroom

Celebrating Dr. Seusss Birthday with Your Classroom On March 2nd, schools across the United States observe the birthday of one of the most beloved childrens authors of our time, Dr. Seuss. Children celebrate and honor his birthday by participating in fun activities, playing games, and reading his much-adored books. Here are a few activities and ideas to help you celebrate this best-selling authors birthday with your students. Create a Pen Name The world knows him as Dr. Seuss, but what people may not know is that was only his pseudonym, or pen name. His birth name was Theodor Seuss Geisel. He also used the pen names Theo LeSieg (his last name Geisel spelled backward) and Rosetta Stone. He used these names because he was forced to resign from his post as editor-in-chief of his colleges humor magazine, and the only way he could continue writing for it was by using a pen name. ​​ For this activity, have your students come up with their own pen names. Remind students that a pen name is a false name that authors use so people will not find out their real identities. Then, have students write Dr. Seuss-inspired short stories and sign their works with their pen names. Hang the stories in your classroom and encourage the students to try and guess who wrote which story. Oh! The Places You'll Go! Oh! The Places Youll Go! is a delightful and imaginative story from Dr. Seuss that focuses on the many places you will journey to as your life unfolds. A fun activity for students of all ages is to plan out what they will do in their lives. Write the following story starters on the board, and encourage students to write a few sentences after each writing prompt. By the end of this month, I hope to...By the end of the school year, I hope to...When I am 18 I hope to...When I am 40 I hope to...When I am 80 I hope to...My goal in life is to... For younger students, you can tailor the questions and have them focus on small goals like doing better in school and getting onto a sports team. Older students can write about their life goals and what they would like to accomplish in the future. Using Math for "One Fish, Two Fish" One Fish, Two Fish, Red Fish, Blue Fish is a Dr. Seuss classic. It is also a great book to use to incorporate math. You can use Goldfish  crackers to teach younger students how to make and use a graph. For older students, you can have them create their own word problems using the imaginative rhymes of the story. Examples might include, How much could a Yink drink in 5 minutes if he had 2 eight-ounce glasses of water? or How much would 10 Zeds cost? Host a Dr. Seuss Party Whats the best way to celebrate a birthday? With a party, of course! Here are a few creative ideas to help you incorporate Dr. Seuss characters and rhymes into your party: Hang kites from the classroom ceiling (Great Day for Up!)Have students wear non-matching or silly socks to the party (Fox in Sox)Place red and blue Goldfish crackers on the party tables and have students go fishing for fake fish (One Fish, Two Fish, Red Fish, Blue Fish)Decorate the classroom with stars (Sneetches)Add green food dye to eggs and serve Green Eggs and Ham

Human circadian rhythms Essay Example | Topics and Well Written Essays - 1500 words

Human circadian rhythms - Essay Example The circadian cycle includes 24 hrs of the day. A person usually sleeps approximately 8 hrs and is awake for 16 hrs. Throughout the wakeful hours, mental and physical functions are most active and growth increases but during sleep, voluntary muscle activities fade away and metabolic rate, respiration, heart rate, body temperature, and blood pressure are reduced. The actions of the digestive system rise during the resting period, the activity of the urinary system decreases. It is evident that hormones secreted by the body, such as the stimulant epinephrine (adrenaline), are released to its maximum just two hours before awakening to prepare the body for activity (Encyclopedia Britannica). Hypothalamus is the chief control centre especially the Suprachiasmatic nucleus (SCN), part of the hypothalamus; it receives signals about light and dark from the retina of the eye. Cyclical fluctuations of melatonin are essential for maintaining a normal circadian rhythm. Induction of sleep is gener ated when melatonin binds to receptors in the SCN (Encyclopedia Britannica). An understanding for the biological rhythms is fundamental part towards the perception of all aspects of life including death (Edery, 2000). Physiologic diurnal variation in cardiovascular system, heart rate and cardiac output plays an imperative role in finding the epidemiology of fatal cardiovascular events in the early hours of morning (Dunlap, 1999). It is manifested that diurnal variations are attributed to environmental stimuli or any kind of increase in sympathetic activity (Dunlap, 1999). It is evident that many features of cardiovascular physiology and pathophysiology involve alterations in the expression of genes regulating metabolic and contractile function of the heart and vasculature (Edery, 2000). In order to maintain homogeneous conditions of the body, all the biological processes must be maintained within physiologic boundaries. Failure to achieve a specific

Organization context of practice in nursing Essay

Organization context of practice in nursing - Essay Example This paper will comprehensively analyze the fall prevention program at Oilfields General Hospital in Black Diamond, explaining its relevance, roles and responsibilities of various parties in the program, as well as its strengths and weaknesses. Additionally, the QA/QI models and principles underlying the program will be explicated to ultimately enable the derivation of recommendations on how the program can be improved to take care of the Canadian aging population. According to Zerwekh and Garneau (2014), fall prevention programs are best suited for the prevention of fall-related deaths and injuries that cost Canada over $3 billion every year. In its broadest and vaguest form, a fall is an unanticipated occurrence where an individual or patient suddenly comes to rest on the floor, ground, or any other lower level. The fall prevention program is thus the consultation with a nurse, occupational therapist, physiotherapist, and geriatrician where the client’s health is assessed to determine their probability of falling thus aiding in providing apposite safety nursing care and guidance (Capezuti, Malone, Katz & Mezey, 2014). The hospital outlines that anybody who is over 65 years of age, and experiences falls or is likely to experience a fall, those in a position to walk for 25 metres, and those who can securely take part in a controlled exercise program should participate in the program. After enrolling in the program, individuals are expec ted to attend exercise and consultation sessions twice a week for a duration of six weeks. The hospital’s commitment to plummet fall-related deaths is seen through its provision of consultants including nurses and physiotherapists who are often ill-equipped, but enthusiastic to guide participants through the program (Zerwekh & Garneau,  2014). The depression, confusion, grander sequestration, loss of independence, and mobility resulting from falls among the seniors is more devastating, a factor that reiterates

The controversy that is evolution Essay Example for Free

The controversy that is evolution Essay I will be looking at the controversy that is evolution. The one side being we have evolved from primate to Neanderthal man to homo sapien. And the other from a religious creator point of view and the view of no proof of evolution. I shall start with the argument against evolution. The issue here is that faith is something which can not be proven thats why its called faith because you have to believe, compared to that which has not been proven (theory) (1). This articles argument is that until there is specific evidence and proof in some form of fossil or gradual progression and transition from one species to the next, evolution will remain an unproven, yet appealing, theory. Creationism in the Oxford English Dictionary (6) means the belief that the universe and living creatures were created by God in accordance with the account given in the Old Testament. Creationists will try and argue the case in favour of their belief when people comment on how the Earth is far older than 6000 years and therefore how could God have made it. They infer that the natural processes back then were a lot different to how they are today, such as radioactive decay occurred far more rapid thousands of years ago than it does today, making the earth seem older than it really is. (2). Whether or not decay did occur a lot faster back then is still to be discovered this is why theorist trying to prove evolution cant be sure about anything and nor can the creationists be sure about what happened. 45% of Americans agreed with the statement: God created human beings pretty much in their present form at one time within the last 10 000 years or so (3, page 499). They believe and stand on what they believe so much that it creationist materials have been published not only in English but in 13 other languages (3, page 500). They believe that the universe and earth was created 10,000 years ago, and that the earth was inundated by Noahs flood and that all living things were created by God to reproduce after the kind, thus setting limits on evolution. This article goes on (3, page 502) to talk about how Darwin didnt publish in detail all facts in his origin of species (4) which he regarded as a mere abstract of his planned yet never completed Natural Selection (5). Reasons for this are not known but makes you wonder why didnt he complete it and creationists use this in their favour against the idea of evolution. The arguments here are good, until proof is given when someone makes a theory it is not fact and so therefore can not be relied upon no matter how many assumptions and theories are put together. The bible has been translated more times and into more languages (more than 2,100 languages) than any other book, and it is the best selling book of all time, this fact makes it seem more than just a nice story and makes it easier to believe that it actually possiably true. However questions may be asked from the opposing side about the religious background to the creationism argument. The point being if your not religious your not going to believe in the creation story and therefore not going to believe God created everything so they will look for answers in nature and elsewhere and create theories to try and prove where we did come from. In these evolution scientist minds we did evolve from apes, and they will try and prove the creation story wrong and their theory right. I shall now go on to look at the arguments for the theory of evolution. Evolution in the oxford English dictionary (6) means the process by which different kinds of living organism are believed to have developed, especially by natural selection ; gradual development. Humans and chimpanzees share some 99% of DNA and amino acid identity (8, page 721). These figures are good numbers to look at and to try and prove we have evolved from chimps, and are convincing. However despite this high percent our morphological, biomedical and cognitive differences are significant. This is why creationists and other people find it hard to believe we have morphed from chimps into humans. There is also the fact that if we were once chimps and we evolved into humans, there are now still humans and still chimpanzees, why is there no in-between living proof about. Darwin argues that humans are only slightly remodelled chimpanzee-like apes, he based this on the asserted importance of numerous points of resemblance (8, page 727). Darwin missed the point, its not so much the points of similarity that makes the line of descent, it is more a few points of dissimilarity that breaks the lines, and makes a species different (8, page 728). Here we seem to have a point being made and then another point being made against that point, it makes a good article, but doesnt make a good argument for evolution when you prove what you just said wrong in a later paragraph. Natural selection meaning larger males mate with larger females which then reproduce to make larger offspring (9). However in the animal world you cant force animals to mate and you cant predict or guarantee who will either. The article goes against itself and talks about how there may be other reasons for taller people not just tall reproducing tall. Reasons such as better nutrition and standard of living and health care (10, page 257). There are also links to climate and stature due to living and adapting to similar conditions (10, page 278), however oddly the tallest and shortest populations ever recorded were Nuer 184.44cm and Mbuti 144.1cm which were both recorded in central Africa (7, page 672). So although Darwin and his natural selection may be true to some extent on the whole other factors play apart in the way we have changed over the years. More a change due to environmental conditions and better living standards which wouldnt explain the change from ape to human. Monkeys can be trained to walk bipedally rather than quadrupidally (11, page 739). This meaning we could have evolved to better suit ourselves, a kind of survival of the fittest. The bipedal walking after 2-3km per day, changes there skeletal system and existence of humanlike lumbar lordosis shows (7, page 740). The benefits of this bipedal walking means they expend less energy and can walk with longer less frequent sides so therefore have adapted to benefit themselves. The arguments here for evolution theory arent as strong as those for the creationist theory purely because of the facts that they are theories and havent been proven yet. One theorist says one thing and then another theorist says another, always contradicting each other. Until facts are made clearer and proof found the theory of evolution will go on. All the articles I have read have been convincing to there point of view, some more so than others. Some even seem to debate and out different ideas across in their own argument. The best arguments were those with the facts and figures and scientific drawings. Points which are reliable and not biased which are factual and true. References (1) Lipman. R, Creationism versus evolution, The Lancet, volume 360 (September), issue 9336, (2002), page 872. (2) Langen. T, what is right with teaching the controversy?, Trends in Ecology and Evolution, volume 19 (March), issue 3, (2004), pages 114-115. (3) Scott. E and Branch. G, Evolution: Whats wrong with teaching the controversy?, Trends in Ecology and Evolution, volume 18 (October), issue 10, (2003), pages 499-502. (4) C. Darwin. On the Origin of Species, John Murray (1859). (5) A. Desmond and J. Moore. Darwin: The Life of a Tormented Evolutionist, Warner Books (1991). (6) www.askoxford.com/, 19/02/06, 2015 (7) Harding. R and McVean. G, A structured ancestral population for the evolution of modern humans, Current opinion in Genetics and Development, volume 14 (December), issue 6 (2004), pages 667-674. (8) Gibbons. R, Dugaiczy. L, Girke. T, Duistermars. B, Zielinski. R and Dugaiczy. A, distinguishing humans from great apes with AluYb8 repeats, Journal of Molecular Biology, volume 339 (June), issue 4 (2004), pages 721-729. (9) Lindenfors, 2002 P. Lindenfors, Sexually antagonistic selection on primate size, J. Evol. Biol. 15 (2002), pp. 595-607 (10) Gustafsson. A and Lindenfors. P, human size evolution: no evolutionary allometric relationship between male and female statue, Journal of Human Evolution, volume 47 (October), issue 4 (2004), pages 253-266. (11) Hirasaki. E, Ogihara. N, Hamada. Y, Kumakura. H, Nakatsukaa. M, do highly trained monkeys walk like humans? A kinematic study of bipedal locomotion in bipedally trained Japanese macaques, Journal of Human Evolution, volume 46 (June), issue 6 (2004), pages 739-750.

James Eugene Carrey :: Essays Papers

James Eugene Carrey The exceptional Canadian actor, Jim Carrey, has exploded onto the movie scene in the past five years. His "comedic unpredictability" has become his trademark in Hollywood (Hughes 28). The roles he played in Ace Ventura: Pet Detective, The Mask, and Dumb and Dumber have brought back the "dumb roots" back to comedy (Trakin 56). His combination of physical grace and facial contortions can make just about anyone laugh. Even as a child in Newmarket, a suburb of Toronto, Carrey put on his own comedy shows for family, friends, and schoolmates. Acting in a third-grade Christmas pageant at Blessed Trinity School, the young Carrey stopped the show with his goofy portrayal of Santa Claus. In the seventh grade he was allotted 15 minutes at the end of each school day to perform for his classmates (Hughes 39). When Jim was 14 and his father lost his job, he learned that "life offers no assurances, so you might as well do what you're really passionate about," as he explained to Richard Corliss of Time. These words represent Jim's life and how he eventually became who he is today. The whole family--Percy, Kathleen, sons Jim and John, and daughters Pat and Rita--went to work at Titan Wheels, a tire factory in Scarborough, Ontario. After putting in a full day at school, the children labored all night, as assembly line workers and janitors. "At 16 Carrey dropped out of school, his straight A's having plummeted to failing grades under the strain of working the evening shift" ("Jim Carrey" 75). The Carreys eventually quit their factory jobs and took to living in a Volkswagen camper. In an interview with Fred Schruers, Carrey said, "It sounds sad but we were so much happier than we'd been being those people we didn't like...we became living, happy, laughing people again, people that had food fights every Sunday" (Johnston 3). In the meantime, Jim Carrey had begun his standup comedy career, "A psychological double-edged sword that simultaneously provided an outlet for the pressure he felt to support his family" ("Jim Carrey" 75). In Tennessee Williams memory play, "The Glass Menagerie," a character named Jim O'Connor plays a gentleman caller. His high- school years are in great contrast to Jim Carrey's high-school days. "In high school, Jim was a hero." "He had tremendous Irish good