A Christian View of Beauty Essay

Beauty, a term once revered in ancient days as the pinnacle of physical attributes embodied in worldly entities, has seemingly in this day lost much of its meaning. Phrases like â€Å"beauty is in the eye of the beholder† have surprisingly become commonplace, and even Christians have begun to subscribe to the notion of aesthetic relativism. Specifically, this is the idea that beauty is purely contained within the observer and objects on their own have no aesthetic value in and of themselves. It is what has effectively stripped the main essence from the old ideal of beauty, and in my opinion a primary reason why there are so many who cannot see or refuse to see God in the world today. â€Å"Beauty is in the eye of the beholder†, the oft-heard phrase today, refers to one’s belief in the subjectivity of beauty—that is, aesthetic relativism. This prevailing belief dictates that my own perception of what is beautiful does not necessarily correlate to others’ perception of what they find beautiful. Simply because I find a song inspiring and relaxing does not necessarily mean that everyone will and it’s even pretentious and rude of me to insist so. And since everyone has their own particular tastes in all types of art, it is inferred that those tastes correlate to true beauty in their own eyes. But, this whole concept of beauty in each man’s own perception is severely lacking: it gives our own God far too little credit for the creation itself. In my opinion, a greatly preferable view for one who professes to believe in a divine creator is the belief in the objectivity of beauty. Perhaps the ancient Greeks were on to something after all when artists such as Polykleitos sought the perfect proportions of beauty. Such a pursuit required one to see beauty as objective: something contained within the object itself. Especially farseeing was Plato’s belief in the â€Å"idea† realm, in which perfect prototypes of every living and nonliving thing existed. It was a transcendent realm which we could never quite reach in terms of achieving this perfect â€Å"idea form†. Such a theory, old as it is, is not very far from the truth in my opinion. The real truth of beauty lies in none other than our own God. Nevertheless, I think it is necessary to divide beauty into two types to see how God influences it. There is a physical beauty in each living and nonliving thing; something which can be perceived by the eye. Such beauty, I think, aligns with Plato’s â€Å"idea form† concept—that is, we perceive things as the most beautiful when they are closest to that ideal shape from which they were wrought. Among my beliefs is that God really does have ideal forms in His own mind, from which spring forth every single precious creation. God’s creations are often universally seen as beautiful to us—forests, rivers, grasslands, domestic animals and wild animals alike are loved by us and sometimes even worshipped for their beauty. Their forms tend to be very similar among their own kind, and many different organizations strive to find the perfect proportions, coloring, and other attributes of them. A well-known example is the American Kennel Club, which appoints judges in dog shows who determine the ideal proportions of many breeds of dogs. In such competitions, we are striving to find the ideal, most beautiful form of dogs, which strongly hints at a belief in an archetypal â€Å"idea form†. Perhaps the human form itself could even have its archetypal roots in Adam and Eve; but regardless, humans who most closely fit this prototypical form are perceived as most beautiful by others. Ugliness is the disfiguration or mutilation of this form, such as severed parts or scars or even obesity. Even so, there is always some degree of the supreme beauty in each and every creation, for God’s own light can shine through even the darkest of places. Indeed, God’s original beauty shining through us and our own creations is the main source of aesthetic pleasure in this world. God revealed this to us in Ezekiel 16:14, when He declared â€Å"And your fame spread among the nations on account of your beauty, because the splendor I had given you made your beauty perfect†. This constitutes a second kind of beauty, a nonphysical and more conceptual beauty. Such beauty is what normally would be seen in man’s creations and his very personality. It can be witnessed in personalities such as a warm and inviting host, a charitable man who goes out of his way to help others, or something as simple as one who laughs often. And, of course, a massive demonstrator of this kind of beauty is creations of man’s own design such as music, paintings, and sculptures which frequently grab hold of our emotions. The reason these things are so beautiful is simple: God’s immense love when He created us and our intellects is still shown brilliantly in things which we produce. These do not necessarily have to be direct reflections of God’s own exquisite creations (as in the Realist style of art); His magnificence can be shown in abstract art as well. A good example is the Asian kanji form of writing, which for centuries has been considered highly artistic and stylized. The Japanese kanji ai, or â€Å"love† (Appendix A) has a very smooth and majestic feel, and is capable of triggering human emotions of wonder and calmness on its own. It is a mere thirteen strokes of a brush, yet because of God’s own love and inventiveness shining through the artist onto the paper, we can consider it beautiful. Truly, God’s creativeness can be seen in every single thing which man has created, and therefore we can see some degree of beauty in everything. Looking at the world in this objective way is doubtlessly far greater than the popular aesthetic relativist stance in contemporary culture. It introduces a sense of wonder in the individual in everything he perceives, because he has the knowledge that it was specifically created by the supreme God and personally beheld in all its glory as â€Å"very good† (Genesis 1:31). Hiking through mountainous forests can fill a man with such a sense of sheer majesty that it can be a religious experience, and I have personally witnessed even unbelievers profess to see a glimpse of God in such prime examples of His glorious creation. Even more typical occurrences such as a snowy night under a star-speckled sky or waking up to a dazzling sunrise peeking through lush treetops can in a person bring forth extreme awe if that person accepts aesthetic objectivity through God. Maybe the subjectivity of beauty is not as enlightened as it appears to countless millions in our culture. The beauty in that captivating mountainous forest or star-speckled sky becomes fully dependent on the individual. It’s reduced to a matter of taste, and if a person finds such things wondrous, that in itself does not make them truly and rapturously divine as it does in one who believes that God Himself has blessed such occurrences. Beautiful entities are simply something which an individual deems â€Å"nice† or â€Å"quaint† to which someone else might readily disagree, in contrast to a glimpse of the utter splendor of God. Some things are beautiful, some are ugly, and it all depends on preference; whereas objectivity of beauty proclaims that beauty is to be found everywhere in varying degrees. Aesthetic relativism ultimately leads to a sense of incuriosity towards much of the world and blocking out what does not â€Å"suit your taste†, a sort of omnipresent mild malaise of the subconscious. It would be wiser to consider that â€Å"the splendor I had given you made your beauty perfect† (Ezekiel 16:14), and approach the magnificent world with an ever-growing curiousness and a watchful eye for the inherent beauty present in each and every creation.

Communicate with animal essays

Communicate with animal essays Its so amazing to know that animal can communicate with human. I think a lot of people would surprise to know that, but its not a baseless parlance because we can see an example from Koko who has been taught to use American Sign Language by an institution called Gorilla Foundation. Right now Koko can use more than one thousand signs for food, drink and more. Since we have had a successful example on exploiting Kokos ability, we should have confidence to exploit other animals besides Koko. So, I think we should spend money and time to try to communicate with animals such as Koko the gorilla because knowing the ideas from animals is an amazing investigation; in contrast, it can raise peoples awareness of animal protection and it would probably become a great tourism business within years. The importance of protecting animals can be learnt by communicating with animals. Biologists claim that the difference between animals and human beings is human can analyze and communicate with their fellow creatures. Before the process of evolution, humans were as alike as any kind of ape or gorilla, except for the difference in the brain. After ages and ages, human has become the smartest creature in the earth. As time passed by, people dont remember their position in the nature anymore. We try to improve our living standard and ignore the existence of other animals. Our strength has been shown to the nature by harming other creatures and eventually the natural world is no longer balance now. Some species are in danger of extinction. Did they deserve to be extinct? Why should we deprive them of their right of living on the earth? Didnt the animals and we use to be the same? Thats because they are not able to say no or to fight against us. Accordingly, the animals can be protected if we can communicate with them. Teaching gorilla American Sign Language is the fir ...

How to Write Compelling Personality Profiles

How to Write Compelling Personality Profiles The personality profile is an article about an individual, and profiles are one of the staples of feature writing. No doubt youve read profiles in newspapers, magazines or websites. Profiles can be done on just about anyone whos interesting and newsworthy, whether its the local mayor or a rock star. Here are seven tips for producing great profiles. 1. Take the Time to Know Your Subject Too many reporters think they can produce quick-hit profiles where they spend a few hours with a subject and then bang out a quick story. That wont work. To really see what a person is like you need to be with him or her long enough so that they let their guard down and reveal their true selves. That wont happen in an hour or two. 2. Watch Your Subject in Action Want to know what a person is really like? Watch them doing what they do. If youre profiling a professor, watch him teach. A singer? Watch (and listen) to her sing. And so on. People often reveal more about themselves through their actions than their words, and watching your subject at work or play will give you lots of action-oriented description that will breathe life into your story. 3. Show the Good, the Bad, and the Ugly A profile shouldnt be a puff piece. It should be a window into who the person really is. So if your subject is warm and cuddly, fine, show that. But if theyre cold, arrogant and generally unpleasant, show that too. Profiles are most interesting when they reveal their subjects as real people, warts and all. 4. Talk to People Who Know Your Subject Too many beginning reporters think a profile is just about interviewing the subject. Wrong. Human beings usually lack the ability to objectively view themselves, so make a point of talking to people who know the person youre profiling. Talk to the persons friends and supporters, as well as their detractors and critics. As we said in tip no. 3, your goal is to produce a rounded, realistic portrait of your subject, not a press release. 5. Avoid Factual Overload Too many beginning reporters write profiles that are little more than an accretion of facts about the people they are profiling. But readers dont particularly care when someone was born, or what year they graduated from college. So yes, include some basic biographical information about your subject, but dont overdo it. 6. Avoid Chronologies Another rookie mistake is to write a profile as a chronological narrative, starting with the persons birth and plodding through their life up to the present. Thats boring. Take the good stuff- whatever it is that makes your profile subject interesting- and emphasize that right from the start. 7. Make a Point About Your Subject Once youve done all your reporting and gotten to know your subject reasonably well, dont be afraid to tell your readers what youve learned. In other words, make a point about what kind of person your subject is. Is your subject shy or aggressive, strong-willed or ineffectual, mild or hot-tempered? If you write a profile that doesnt say something definitive about its subject, then you havent done the job.

Personal Reflection on education Essay Example | Topics and Well Written Essays - 500 words

Personal Reflection on education - Essay Example Knowing the value of the degree that will be awarded from Strayer University, I expect to get a reputable post in a well known organization. I expect that the masters’ degree programme at Strayer University will provide me with better professional career and will assist me throughout my working life by the knowledge it will give. I also expect to use the concepts being taught and the experience gained in my regular life. The reason for choosing Strayer University is the goodwill that it has earned through years of excellent teaching. The high achievers being qualified for degrees from this university are being called in by various organizations. The excellence of the university, hence, becomes a part of the students’ name and the student becomes an efficient professional in his latter life. Hence, I have chosen this university for the knowledge it conveys and the experiences it transfers in the students. I work for the Saudi Embassy as a captain in Saudi Army. This degree would also be helpful in getting a promotion from a captain to a major’s post. The requirements set by the organization to acquire higher degrees led me to pursue this programme.

The Iconic image of Mao hangs at the Tiananmen Square and Its Futher Essay

The Iconic image of Mao hangs at the Tiananmen Square and Its Futher Implications - Essay Example Further, the face of China today was an entirely different one before. The penetration of the imperialists deteriorated the economic situation of the country. Political disloyalty and fraud emerged as corruption began to have an effect when the British East India Company earned massive revenues by co-operating with China’s corrupt public officers. The Japanese people attempted to take control of the nation by its Twenty-One Demand that gained severe protests. Mao Tse-Tung or most popularly known as Mao Zedong was one of the young intellectuals who set off the pioneering work of establishing the first Marxism study cluster that aimed to integrate the theories and principles of Marx in the political system of China. In 1921, he co-founded the Chinese Communist Party (CCP), which, together with the Kuomintang (KMT), battled against the guerrilla leaders and warlords who ruled lots of Northern China. The [Student’s Last Name] 2 Chinese Communist Party (CCP) – under t he leadership of Mao Zedong – eventually took spearhead and control over the entire nation on a completely different path. A Short Biography of Mao Zedong and His Contributions to the Political Scheme of China Mao Zedong was the leading and primary Chinese communist chairman and leader of the 20th century and the chief forefather of the People's Republic of China (PRC) in 1949. He was born on December 26, 1893, and was raised in a peasant family in a small village of Shaoshan, Hunan province of China. He was a stubborn rebel of his father's unusually strict disciplinary authority. He was initially introduced to subjects like the Chinese history, literature and philosophy but was also opened up to the thoughts and philosophies of progressive Confucian activists namely K'yang Yu-Wei. Mao moved to Changsa - the capital of the province - where he shortly worked as a combatant of the Republican army that defeated the Qing Dynasty in 1911 revolutionary action. During his stay in Ch angsa, he studied various topics of the Western civilizations including Western Philosophy and was likewise immensely motivated by several liberal newspapers and journalistic printed materials including the New Youth, established by the radical lead Chen Duxiu. In 1918, after completing his studies from the Hunan Teachers College, he voyaged to Peking, now Beijing, and got hold of a job in the Peking University Library under the supervision of Li Dazhao - the chief librarian of the university. Li was highly involved with the study of Marxism and eventually, Mao joined the study group and together they delved into the political and social philosophy of Marxism and in the long run became a keen reader of Marxist writings. Mao printed and circulated articles picking holes with the outdated, old-style standards [Student’s Last Name] 3 of Confucianism. The circulation occurred during the "May Fourth Movement of 1919" where scholars, learners and thinkers were convened for the even tual transformation and innovation of China. Mao emphasized the substantial weight of physical power and mental determination in the fight against custom. In the year 1921, Mao co-founded the Chinese Communist Party (CCP). Albeit he was an avid reader of Marxist writings, he geographically tilted a bit from Marxism when he sensed that in an Asian civilization, communists had to give more focus on the rural areas or the countryside instead of giving so much attention to the urban towns. In actual fact,

Answering Poems Assignment Example | Topics and Well Written Essays - 500 words

Answering Poems - Assignment Example The oldest wood arises from a forest that has not faced exposure to deforestation for a long time hence chances that the wood has survived for a long time. It’s also important to note that the age of the wood significantly define the maturity and strength of the product. Interpretation of this in the world of humanity, incriminating evidence indicates that the depth of knowledge in an individual highly defines the identity of a person although this takes time to build. Frost enumerates the various significance of tree in the society. In his poem â€Å"A Young Birch" the value of tree widely play a significant role in defining life of man and other animals virtually depending on it (Tuten, et al,391). The tree has medicinal values to the society and although it takes time to nurture, it has inexhaustible application. Actions of people in the society highly influence the fate of the trees although some mutual relationship exists between both sides. The value of the trees relies on nature of care accorded to the tree and the length of time spared for nurturing to maturity. The beautiful serene environment and scene created by these trees is aesthetic. Uses of trees virtually find a place all over the daily life and various activities of man in as much as taking care of it may sound tedious and discouraging. Once taken care of and harvested, trees have unlimited use in the society. Critical analysis of the values of tree leaves no doubt that they remain complementary to each other. It remains a fact that wood finds use in any surrounding of man in terms of the items made from it. The bed, furniture, books and other essential products virtually come from wood and constitute the better part of human life. The poets express the unending value of trees which spread over the life of man for a long time. Just like the invaluable nature of knowledge in the life of an individual, survival of human being basically remain anchored on

Commentary On Voltaires Candide

Commentary On Voltaires Candide Voltaires work, Candide, uses powerful satirical narrative to represent slavery in the eighteenth century, the supposed Age of Reason, and Candides epiphany, represented throughout the course of the extract. The passage follows the travels of Candide and his fellows to Buenos-Aires, in search of his beloved Cunà ©gonde. After five days of travelling, he arrives, with Cacambo, outside the town of Surinam, where they encounter a mutilated slave. The theme of slavery is represented most effectively through the descriptions given by the characters, rather than the physical description of the scene provided by the narrator. A slave or negrave is found on the ground. His physical position, cute;tendu par terre, reflects his social class and the degradation of slaves. The slaves garment, un caleccedil;on de toile bleue, is hardly weather-proof or durable, highlighting the poverty endured by slaves and the ruthless attitude of their masters. Voltaire withholds the name of the slave, emphasising the disregard for human life implied within society. Nà ¨gre is used to represent the entire slave population. This pejorative term further highlights societys attitude. However, it is important to note that Candide first calls him mon ami, indicating his open nature, perhaps a reflection of Voltaires opinion of slavery. Whilst the masters of slaves are very disrespectful of their slaves, the nà ¨gre calls his keeper maà ®tre, showing a profound respect. To add to masters grandeur, the slave recalls his position in society, qualifying it with the adjective fameux. In this paragraph, the depiction of slavery is brutal, with the tragedies of the workplace and punishment discussed with a banal acceptance. The language used when the slave describes how la meule nous attrape le doigt, on nous coupe la main; quand nous voulons nous enfuir, on nous coupe la jambe gives a feeling of breathlessness and the futility of his attempt to escape. This description of suffering draws accurately on legislation concerning delinquent slaves set out in in the 1685 Code Noir.The description also draws a parallel between the relationship between the slave and his master. Voltaires use of restrictive adverbials, such as ne†¦que demonstrate the physical effects of cruelty on the slave. The language used by the slave i s resigned, with a repetitive use of passive structures such as on nous. The slave then coldly states, cest à   ce prix que vous mangez du sucre en Europe. This simple statement highlights the corruption, not only in slavery, but in all levels of society. Leibnizs philosophy of Optimism is evident in the representation of slavery. The slaves resigned account shows an acceptance of life shared with those who follow the belief of Optimism. Leibniz claimed that both human and moral evils were part of a greater good.This is further emphasised by the qualification of slavery by the mother of the slave as un honneur. The slave adds an optimistic cependant; this sudden element of bathos reinforces Pangloss meilleur des mondes outlook on life. This optimistic view, personified through Pangloss, contrasts greatly with Candides opinions after witnessing the situation. The absurdity of Optimism, with reference to the slave-trade, is shown when Cacambo asks, Quest-ce que quoptimisme? Cacambo has not used an article before optimism, emphasising how little he cares for it. With reference to the novel as a whole, Optimism is only mentioned directly within this passage. As soon as it is mentioned, it is denounced. Further to the slaves account, he co mpares his situation with that of des chiens, des singes et des perroquets. The animals might possibly represent the different social classes within society. The passage emphasises how slavery was represented in monetary terms; the slave was sold by his mother for ten à ©cus patagons, the currency of Spain at the time. Moreover, throughout the slaves account of how he came to be in this position, it appears that slavery was represented differently in the West from the homelands of the slaves. The nà ¨gre recalls how his mother told him ils te feront vivre heureux, describing it as an honour to work for nos seigneurs, les blancs. It is interesting that the masters are classed as les Blancs. Voltaire divides society not only by social class, but also by race. It is clear that the people of Guinà ©e were disillusioned by the notion of slavery. The confusion is further emphasised by the religious theme central to the passage. The lexical field of religion emphasises the religious beliefs of the slaves, a central theme in their African culture. Evidently, the slave is religious, as he attends church tous les dimanches. However, Voltaire highlights, yet again, the corruption within society by making it clear to the reader that the slave had been converted. The Pasteur claims that they are tous enfants dAdam, blancs et noirs. This contradicts his earlier statement of the masters being les blancs. Like his clothes and culture, his religious identity has been stripped from him. Here, Voltaire is criticising the social system of the period. It is clear that the slaves are taught what they know not to be true, yet they accept it as it is the way of the world in which they live. Despite Voltaires thought-provoking depiction of slavery in the passage, it is interesting to look critically at Candides attitude to the situation. When he first encounters the slave on the road, he addresses him in a friendly manner, symbolising his naivety and lack of understanding. Voltaires portrayal of Candides naivety is referenced even in his name. Candide is taken from Latin and connotes whiteness, openness, naivety, innocence and, more negatively, inexperience and credulity. The passive language of the slave throughout his description of his horrific ordeal is a direct juxtaposition with the raw emotion portrayed through Candides reaction. The flaws in Panglosss optimism are clearly highlighted, especially during Candides discourse. W.H Barber suggest that the characters help Voltaire in his purpose of parodying the episodic adventure novel [making it possible for the reader] to view characters and narrative as it were externally, and consequently critically to become aware of the caricature and exaggeration, the deliberate implausibilities, the bathetic contrasts. Despite Candides denouncing of belief, he does little else to react to the situation. Candide merely begins to cry, leaving the slave where he found him. The reader criticises Candide for not helping to free the slave from his bind in society. Voltaire is provoking this response in the reader to make clear the effects of passivity. He also seems to regard the problem as so large and horrifying that [†¦] one can only weep and go on ones way, or presumably, continue to eat sugar with a guilty conscience. Throughout this passage, irony plays very little part. However, other narrative techniques are employed. Personal deixis is used when Candide is talking to the slave. He asks, que fais-tu là  , mon ami, dans là ©tat horrible oà ¹ je te vois?Here it is impossible for the reader to understand the situation and the horrible state that the slave is in without reading into the context of the question. The theme of culture can be thoroughly examined in this passage. Talking en hollandais, Candide emphasises his European background compared with the African culture of the slave. Division within society is clearly illustrated when the slave tells Candide that his mutilation is the price that he has paid to eat sugar en Europe. Voltaire demonstrates that the world is divided. Interestingly, the slave understands Candides Dutch, highlighting their cultural awareness, the importance of communication and the enforcement of other cultures upon slaves. The cultural toleration of the slaves is juxtaposed with the attitude of Western civilisation. African culture appears to be more family-oriented when compared with Candides upbringing. The slave refers to his mother, ma mere, showing his respect for the advice given to him by his family. Throughout this passage of Voltaires Candide, slavery is represented in a number of ways, most notably by the description provided by the slave himself. In addition, Candides attitude highlights the philosophy of Optimism that Voltaire aims to discuss throughout the entire book. It is said that the narrative of Candide is [..] a vehicle carefully designed to convey a philosophical discussion of topical concern both to the author and reader. In conclusion, Voltaire has employed a palette of narrative techniques to enrich this passage of the book. Word Count= 1,490 Bibliography MHRA format Barber, W.H., Studies in French Literature 5, Voltaire: Candide (London: W.H. Barber, 1960) Cronk ,Professor Nicholas, Voltaire and the Voices of Enlightenment, read by Simon Russell Beale, (BBC Radio 3, 2010) Mason,Haydn, European Masters  : Voltaire (London  : Hutchinson, 1975) Williams,David, Voltaire:Candide (London: Grant and Cutler Ltd, 1997) Voltaire, Candide, Presentation by Jean Goldzink, (Paris, Editions Flammarion, 2007)