The interpretation of Islamic texts is entirely independent of Essay

The interpretation of Islamic texts is entirely independent of historical vicissitudes. Discuss - Essay Example Most of the interpretation of the Islamic texts is based on the historical changes and this is modified in order to suit a particular context whether present or past. It is in this perspective that I will be arguing against the perception that the interpretation of the Islamic texts is entirely independent of historical vicissitudes. The paper will be split into various categories in order to look analytically on the aspects that support my argument. The first section will be a history on Islam in the world. Thereafter I will discuss and argue against the aforementioned topic. This will be done in different contexts like looking at the gender in relation of the Islam; this will be looked at in relation of the treatment of women and men through the interpretation of the Islamic texts. Each concept will be looked at analytically with the support of relevant reading material and credited sources. The last section will be the conclusion of the paper and how each of the said point has bee n relevant during the research for this paper. Each argument will be argued first with me giving my own opinion about it then using the citation from relevant materials and concluding with my own opinion of the said topic. Each stage will have the relevant support references. Introduction to Islam The history of Islam has in most cases been associated with the sole existence of Islamic states and empires. Since the beginning Islam was existing; the spread of the religion was on a community—state basis. It was both a faith and a political order. Within years and centuries after the His death, Muhammad’s local Arabian polity did become a very huge empire going as far as North Africa to Southeast Asia. The advancement and development of Islam and institutions are always intertwined. Islam: The History In the 6th Century in the Arabia brought forward the rise of Islam. The Arabia was the source and congregation of many beliefs. Christianity and also the practice of Judaism was in the region although for the better part of the 6th Century C.E (Common Era) they were overwhelmed by the faction of the tribal deities that practices barbaric activities. Muhammad (pbuh), the Prophet of Islam was born in Mecca in 570 Common Era in what is referred to as Saudi Arabia. His family dealt in trade and by the time He was 25 he was employed by an old woman who was a widow with whom He later married. At 40, He began to experience visions and also auditory revelations, throughout His occasional meditation retreat in the caves. According to Islamic Social Services Association, the angel Gabriel revealed himself to Him and gave Him a book in which he was commanded to â€Å"Read†. In the beginning this revelation was being shared with His friends and family and with instances He congregated on a daily basis with the growing number of people and the meaning of Peace was shared. The message that Muhammad (pbuh) had for Peace was met with resistance thus it made Him run away to Medina. The event is called Hijrah (emigration). Eventually He returned to Mecca and died in 632 in Medina and He also did not leave any male heir. According to Endress (1987), The word Islam is an Arabic word meaning peace, greeting, allegiance loyalty and obedience to the Creator. According to Muslims, Allah chose Prophet

Poverty and Reproductive Health Essay Example for Free

Poverty and Reproductive Health Essay Poverty can be defined in many different ways. A condition characterized by severe deprivation of basic human needs, including food, safe drinking water, sanitation facilities, health, shelter, education and information. † When people are unable to eat, go to school, or have any access to health care, then they can be considered to be in poverty, regardless of their income. At the 2005 World Summit, the international community reaffirmed its commitment to cut in half the number of people living in extreme poverty by 2015 and achieve the eight Millennium Development Goals (MDGs), a series of time-bound and quantified targets to attack povertys root causes in a multi-dimensional way. The scale of the challenges, and the benefits of success to individuals, communities and the family of nation, are enormous: Global population is expected to increase from about 7billion today to 9. billion by 2050, and the population of the 48 Least Developed Countries will more than double to reach 1. 7 billion. Almost all of the net increase in population is occurring in the urban areas developing countries, and in many of them, the number of people living in poverty is rising. Moreover, the supportive development environment that prevailed in the early years of this decade is now threatened as the world faces a global economic slowdown and a food security crisis. At the same time, the effects of climate change are becoming more apparent. Substantial evidence suggests that slower population growth and investments in reproductive health and HIV prevention (particularly among adolescents), education, womens empowerment and gender equality reduce poverty. Carrying out the Programme of Action adopted at the International Conference Population and Development (ICPD) in Cairo and reaching its goal of universal access to reproductive health information and services by 2015 is an essential condition for achieving the MDGs. A central premise of the ICPD is that the size, growth, age structure and rural-urban distribution of a countrys population have a critical impact on its development prospects and on the living standards of the poor. Poverty is multidimensional: impoverished people are deprived of services, resources and opportunities, as well as income. The ICPD realized that investing in people and empowering individual women and men with education, equal opportunities and the means to determine the number, timing and spacing of their children could create the conditions to allow the poor to break out of the poverty trap. The countries in which poverty levels are the highest are generally those that have the most rapid increases in population and the highest fertility levels. Countries that have reduced fertility and mortality by investing in universal health care, including reproductive health, as well as education and gender equality, have made economic gains. A 2001 study of 45 countries, for example, found that if they had reduced fertility by five births per 1,000 people in the 1980s, the average national incidence of poverty of 18. per cent in the mid-1980s would have been reduced to 12. 6 per cent between 1990 and 1995. How do investments in reproductive health, education and gender equality reduce poverty? †¢Enabling people to have fewer children contributes to upward mobility and helps to stimulate development. †¢When women can negotiate their reproductive health decisions with men, this exercise of their rights leads to an increased decision-making role within families and communities that benefits all. Because smaller families share income among fewer people, average per-capita income increases. †¢Fewer pregnancies lead to lower maternal mortality and morbidity and often to more education and economic opportunities for women. These, in turn, can lead to higher family income. †¢As women become more educated, they tend to have fewer children, and participate more fully in the labour market. †¢Families with lower fertility are better able to invest in the health and education of each child.  Spaced births and fewer pregnancies overall improve child survival. †¢Sexual and reproductive health services are key to curbing HIV. The pandemic is killing large numbers of people in their most productive years, increasing the ratio of dependents to the working-age population. †¢Preventing AIDS-related disabilities and premature deaths translates into a healthier, more productive labour force that can improve a countrys economic prospects Many developing countries have large youth populations. Reproductive health programmes that address the greater vulnerability of adolescents to unprotected sex, sexual coercion, HIV and other sexually transmitted infections, unintended early pregnancies and unsafe abortions, and enable young women to delay pregnancy and marriage are important factors in breaking the intergenerational cycle of poverty. †¢Investments in reproductive health, particularly in family planning, that result in lowered fertility can open a one-time only demographic window of economic opportunity.

Ahmedabad: History, Culture and Growth

Ahmedabad: History, Culture and Growth Ahmedabad is the largest city in the state of Gujarat. It is located in western India on the banks of the River Sabarmati. The city has been under different rulers since its creation and thus had a rich history. The city has been a former capital of Gujarat and has been the home to most important leaders of India like Mahatma Gandhi and Sardar Patel during the Indian independence movement. Ahmedabad is also the cultural and economical centre of Gujarat and the seventh largest city of India. (Wikipedia) Origin of Name Although fondly called Amdavad by the locals here, there is a very interesting legend associated with the city of Ahmedabad. Towards the beginning of the fifteenth century, the state of Gujarat was ruled by the Muslim Muzaffarid dynasty. Legend has it that once when the Sultan, Ahmed Shah was standing on the banks of river Sabarmati and he noticed a tiny hare chasing a strong ferocious dog. He kept pondering over it. He approached his spiritual advisor and asked for an explanation. The wise man said that, it was the uniqueness of the land that cultivated such rare qualities in people. After having heard this, the Sultan got so impressed that he decided to set his capital in that same location and called it Ahmedabad after himself. Early History Archaeological evidence also points to the occupation of the site from a much earlier period than that of Sultan Ahmed Shah. It was known in ancient times as Ashapalli or Ashaval. In the eleventh century the Solanki King Karandev I, ruler of Anhilwara (modern Patan), waged a war against the Bhil king of Ashaval. After his victory he established a city called Karnavati on the banks Sabarmati at the site of modern Ahmedabad. Solanki rule lasted until the thirteenth century, when Gujarat came under the control of the Vaghela dynasty of Dwarka. (Wikipedia) Muzaffarid Dynasty On founding the city in 1411, Ahmed Shah invited merchants and traders to the new city, which became a prosperous commercial, trading and industrial city, with textiles as its most important products. Wealthy Hindu and Jain merchants made up the commercial class dominating the community, eventually as the oldest and most established families, while Muslims were the skilled weavers working for them and (until Maratha rule) the government officials ultimately ruling them. (Joshi, 2004). Ahmed Shah built some of the still existing monuments that are spread across the city. JAMA MASJID, TEEN DARWAZA It is the largest mosque in Ahmedabad and stands in the heart of the city. Made by using yellow sandstones in 1423 AD, the architecture of this mosque is a blend of Hindu and Muslim styling. This edifice was built using items rescued from the demolished Hindu and Jain temples. Supported by 260 pillars, the Jama Masjid of Ahmedabad consists of 15 domes. There are different entrances to the mosque. Near the eastern entrance, stands the tomb of the Sultan Ahmed Shah, which houses the graveyard of three great rulers, namely Ahmed Shah I, his son, Mohammed Shah and his grandson, Qutub-Ud-Din Ahmed Shah II. The strong structure of this mosque has been able to withstand the pressure exerted by heat and rough weather. TEEN DARWAZA Teen Darwaza is an architectural marvel, the beauty of which is surely going to leave you awestruck. Consisting of gorgeous arched gates, Teen Darwaza is one of the longest as well as the oldest gateways of the Ahmedabad city. It was established in the year 1411 A.D. by Sultan Ahmed Shah, who founded the city of Ahmedabad. Lying adjacent to the famous Bhadra fort, Teen Darwaza has been intricately carved. Initially, it served as an entrance to Royal Square at Bhadra Fort. The great Mughal emperor Jahangir used to come here along with his beloved wife Noorjahan, to take a look at the procession that started from this grand gateway and went nonstop till Jama Masjid. The walls and pillars of Teen Darwaza are beautifully designed. Teen Darwaza of Ahmedabad, India is truly an epitome of the fine Islamic architecture. The windows of this fabulous monument are semi circular and adorned using mesh work. The central window depicts the tree of life. Five palm trees are shown that are covered with snakes. This portrayal also serves as the symbol of the Gujarat Government. This regal citadel is one of the most sought after tourist destinations in Ahmedabad. (http://www.ahmedabad.org.uk/monuments/teen-darwaza.html) BADSHAHS TOMB, MANEKCHOWK In the middle of the busy street market and the popular food bazaar of Manekchowk, sleeps Sultan Ahmed Shah at the Badshah no Hajiro. The tomb( Badshah-no Hajiro) of Ahmed Shah; the founder of the city, situated just outside the east gate of the Jama Masjid, is square in shape with porticos on each side and has perforated stone windows. Women are not allowed into the central chamber. Opposite the Hajiro, across the main road is the Rani-no Hajiro where the queens of subsequent Sultans were buried. (http://www.chhotikarbala.org/siteseeingplace.htm) Descendants of royal musicians still play the shehnai here. Around this monument is the citys traditional block prints bazaar. Sultanate Rule After Ahmed Shahs reign, Gujarat was conquered by the Sultanate of Delhi at the end of the thirteenth century. In 1487 Mahmud Begada, the grandson of Ahmed Shah, fortified the city with an outer city wall six miles in circumference and consisting of 12 gates, 189 bastions and over 6,000 battlements to protect it from outside invaders. The last Sultan of Ahmedabad was Muzaffar II. (Wikipedia) Even the Sultans built impressive structure and contributed to the culture of the place. Since, Ahmed Shah had already taken the initiative of making Ahmedabad a prosperous city, groups of skilled artisans, merchants etc. were formed. Social institutions to safeguard various economic interests included the mahajans, guilds of merchants, and panches, guilds for artisans. The leader of the community, who came from the Jain business elites, was known as the nagarsheth, who would resolve disputes between mahajans and individuals and who interceded with royal officials. Under the nagarsheth, the city remained free from interference from the state or other powers. (Joshi, 2004) The society in itself was multi-cultural ranging from a strong Jain group to Hindus and Muslims. SIDI SYED MOSQUE, LAL DARWAZA Located near Lal Darwaza in Ahmedabad, the mosque of Sidi Sayed is one of the most prominent mosques in the Ahmedabad city. Constructed in the year 1573, the mosque was established by Sidi Sayed, a slave of Sultan Ahmed Shah. Sidi Sayed mosque in Ahmedabad, India consists of ten semi circular windows, the appeal of which is accentuated by the splendid mesh covering them, which is more popularly known as Jali. AZAM KHAN-MUAZZAM KHAN KA ROZA According to experts, the Azam Khan-Muazzam Khan ka Roza is also known to be one of the earliest massive brick mausoleums of Ahmedabad, like Darya Khan Ghummat in Shahibaug and is known to be built around 1457. This is more or less the only structure of its type in Ahmedabad and often compared to Mughal architecture with its double corridors, which are often compared to Humayuns tomb. ROZA, SARKHEJ Lying at a stretch of 8 kms on the south western side of Ahmedabad, Sarkhej Roza was the home of the spiritual leader of Sultan Ahmed Shah named Ahmed Kattu Gang Baksh, who was a Muslim religious leader. It contains a cluster of monuments, the origin of which can be dated back to the times of Mughal rule in Ahmedabad. (http://www.ahmedabad.org.uk/monuments/sarkhej-roza.html) KANKARIA LAKE A circular lake built in 1451 by Sultan Qutub-ud-Din. In the centre of the lake is an island garden with a summer palace known as Nagina Wadi. It has a very beautiful Musical Fountain show (although the music isnt too good, the lights and fountain are worth a trip). The lake is a popular recreation centre surrounded by parks, Bal Vatika an aquarium, a boat club, a natural history museum and a zoo. Mughal Rule After the power of the Delhi Sultans faded, Gujarat was conquered by the Mughal emperor Akbar in 1573. During the Mughal reign, Ahmedabad became one of the empires thriving centres of trade, especially in textiles, which were exported as far as Europe. Jehangir, son of Akbar, visited Ahmedabad in 1617 but did not like it and called it Gardabad, the city of dust. Shahjahan spent the prime of his life in the city, and also built the Moti Shahi Mahal in Shahibaug. (Joshi, 2004) For centuries, the city existed without depending on feudal lords or patronage from a single court. An efficient system of lending, banking, credit and accounting developed, and Ahmedabad financiers developed a sophisticated banking network across the country. They were influential in the Mughal Court and loaned money to the ruling classes through the 16th and 17th centuries. (Joshi, 2004) The people of the city prospered and they were quite self-sufficient by all means. Because of this economic strength of the city, when the British came to Ahmedabad, there was no particular involvement from their side towards the social fabric and they just kept themselves to administering the region. SHAHIBAUG PALACE Shahibaug Palace was built during the reign of Mughal Emperor Shah Jahan, who as prince Khurram spent the early years of his marriage in Ahmedabad as victory of Gujarat. SHAKING MINARETS, SARANGPUR At the Sidi Bashir mosque, if you shake one minaret, the other also shakes. Scientists say, the acid in the atmosphere dissolves the feldspar in the sandstone, creating space which shakes the minarets. Feudal lord Malik Sarang built this mosque. More commonly known as Jhulta Minar. A classic example of superb craftsmanship, Jhulta Minar is actually a part of the mosque Siddi Bashir. Maratha Rule In the year 1753, the rule of Mughals came to an end and the city came under the rule of Maratha generals Raghunath Rao and Damaji Gaekwad. The power struggle between them eventually led to the destruction of the city. British Rule The city was taken over by the British East India Company in the year 1818. The year 1824 led to the setting up of a military cantonment. A major development took place in the year 1864, when railway line was laid that connected Ahmedabad with Bombay. These developments brought Ahmedabad in the map of leading centers of trade and manufacturing. The textile Industry flourished and Ahmedabad was soon referred to as the Manchester of the East. It is interesting to note that inspite of their reign in the region, one does not find too many of remenants of colonialism. SWAMINARAYAN TEMPLE, KALUPUR The British gave land to the Swaminarayan sect to build a temple in 1800. The 12 pillars of this colourful temple disguise carvings of the first war of independence of 1857. HATHISINGH TEMPLE, SHAHIBAUG Sheth Hathisingh, Ahmedabads nagarsheth (city head) in 19th century planned this temple in 1840. His wife Harkuvar Shethani got it completed after his death. It combines Solanki, Islamic and Jain styles. An impressive white structure, the Jain temple built of white marble and elaborately carved is dedicated to Dharmanath the 15th Jina or Jain Apostle. Similar to all Jain temples, this temple to is rich in intricate carvings displaying, among other things, musicians. MAGANBHAIS HAVELI, KHADIA This was the home of famous mill owner Ambalal Sarabhais grandfather, Maganbhai Karamchand. This wood-carved 19th century haveli used to have Belgian chandeliers and German glass artifacts. Maganbhai had no son so he adopted his daughters son Sarabhai. GANDHI ASHRAM, SABARMATI Mahatma Gandhis nephew Maganlal Gandhi built this Satyagraha Ashram in 1917. The memorial and library were built by famous architect Charles Correa. Gandhis Dandi March to protest against British salt laws in 1930 began here. Post Independence The post independence period saw the declaration of Ahmedabad as a provincial town of Bombay. On the 1st of May in the year 1960, Ahmedabad became the capital city of Gujarat. SCIENCE CITY Located off the Sarkhej Gandhinagar Highway, Science City is an ambitious initiative of the government of Gujarat to trigger an inquiry of science in the mind of a common citizen with the aid of entertainment and experiential knowledge. Covering an area of more than 107 hectares, the idea is to create imaginative exhibits, virtual reality activity corners, and live demonstrations in an easily understandable manner. Currently the 3D Imax theater, musical dancing fountain, energy park and simulation rides interest visitors. It is hoped that as this place develops, the investment helps to create awareness and sensitivity to better care for our ecology and people through the appropriate use of science and technology. HUSSAIN-DOSHIS GUFFA A quiet refuge in the midst of this bustling city, which is surrounded by trees, art and fantasy, than a visit to this underground cave gallery will do you good. Also popularly known as Amdavad ni Gufa on Kasturbhai Lalbhai campus. It is a creative union of two of Indias most imaginative minds, the celebrated architect B. V. Doshi and painter M F Hussain. It is a lively whimsical fusion of modern art and natural design with undulating interconnected domes inlaid with mosaic tiles. This space also houses an art gallery by the same name and becomes a nourishing hub of creative exchange. Although the above mentioned is just a capsule of the history of the city, it gives one an idea of the various factors that influence the culture of Ahmedabad. During our talks with the people of the SCR, we figured out that the history of the city was very much alive. Some of the structures near the Teen Darwaza area of the old city are still used for living and business purposes. The Teen Darwaza area is pretty much the heart of the city with its bazaar of yore still very much alive even today. A lot of these monuments have spawned areas with shops and small stalls to buy almost anything and everything these days. The Sunday Jhumri on the banks of River Sabarmati is another feature of historical relevance A bazaar that happens once a week on a holiday where tradesmen get together and sell their wares. The co-existance of this with the latest shopping malls amongst other things is what makes Ahmedabad unique. People are very proud of their heritage and lineage. One will find the old existing side by side the new. The influence of History on the culture of the city from business to behaviour (like taking ownership), food (like the Bhatiyaar galli meat markets) to traditional clothing (like at law garden) and so on can clearly be seen. It is a fascinating and vibrant city with an even more interesting sub-culture. Change Drivers Nothing endures but change. (Heraclitus) The culture of the city of Ahmedabad has also grown with times and a lot of changes have happened over the years as well. During our research and interaction with people, we found that although certain aspects continue to remain the same, some others have resulted in a change or have influenced change in some way or the other. There have been changes in the past 2 decades since liberalization. Some of them are as follows : Mall culture Increased standard of education Higher standard of living Growing middle-class Entrepreneurial success Media exposure and awareness NRI factor Infrastructure development Progressive governance etc. The above mentioned factors have changed a lot of things from empowering woman to changing of consumption pattern which will be discussed in detail further in the report. Current trends There have been plenty of changes in the city for the past couple of decades. With the advent of mall culture, higher education institutes and better infrastructure, Ahmedabad has caught up with the pace of modernisation and forged its way ahead to become one of the most important cities of India. With globalisation, Ahmedabad has also taken steps to keep up with global standards. The Science city, ISRO and educational institutes like IIM-A, NID, CEPT and the likes have firmly placed Ahmedabad as not just a destination for culture but for quality higher education as well. Developments in the field of education and IT have been taking place on one hand and one the other infrastructure developments like construction of better roads, highways and the government initiatives to make Ahmedabad a city with a high standard of living have all ushered in a new era. Even with a lot of urban culture and western culture coming in, Amdavadis are still very much rooted to their culture and heritage. They have conveniently adopted the new without losing essence of their true identity and what makes them different.

Morality Essay -- Character Analysis, Gawain

We as humans often gauge ourselves and our perceived virtues on the scale of our peers; it is hard for us to form an authentic self view without the moral ruler of others. The obvious problem with this universal human practice is that our analysis depends greatly on the company we keep. In Sir Gawain and the Green Knight the poet explores Sir Gawain's moral development throughout his ordeal, often juxtaposing his supposed virtues against those of others, but finally, when he is alone, Gawain gains a sense of his true moral standing. The very moment of Gawain's introduction, the reader begins to sum up his virtues. From his own mouth Gawain explains why he should accept the Green Knight's challenge in place of the king: I am the weakest, the most wanting in wisdom, I know, And my life, if lost, would be least missed, truly. Only through your being my uncle, am I to be valued; No bounty but your blood in my body do I know. (Sir Gawain 34) Gawain bases his arguments in comparison between his traits and those of the other knights. These arguments, although self-depraving, paradoxically increase the reader's estimation of him. His humility is striking, and the fact that he agrees to the challenge while the others - whom Gawain previously described as â€Å"No braver knights when battle is joined† (Sir Gawain 34) - did not, casts doubt on the validity of him being the supposed worst among them. The author gives the reader no indication that anyone in the court attempts to refute Gawain's bleak assertion saying only; Then wisely they whispered of it, And after, all said the same: That the crowned King should be quit, And Gawain given the game. (Sir Gawain 34) This suggests that the common opi... ...y. When he returns donning the lady's green sash as a reminder of his sin, the poet juxtaposes Gawain's shame of this token â€Å"The burden [he] bear[s] for being caught by cowardice and covetousness† (Sir Gawain 114) with the court's reaction: And all the lords and ladies belonging to the Table Laughed at it loudly, and concluded amiably That each brave man of the brotherhood should bear a baldric A band, obliquely about him, of bright green, Of the same hue as Sir Gawain's and for his sake wear it. So it ranked as renown to the Round Table, And an everlasting honour to him who had it, (Sir Gawain 114-115) This comparison truly shows that Gawain has escaped the moral mediocrity and obsession with image that seems to permeate King Arthur's Court. He no longer measures his virtue on the scale of others and hence, has reached moral fulfillment.

Prologue Of History :: essays research papers

Prologue of History Until statehood, Hawaii was ruled economically by a consortium of corporations known as the "Big Five": C. Brewer and Co., sugar, ranching, and chemicals, founded in 1826; Theo. H. Davies & Co., sugar, investments, insurance, and transportation, founded in 1845; Amfac Inc. (originally H. Hackfield Inc.-a German firm that changed its name and ownership during the anti-German sentiment of WW I to American Factors), sugar, insurance, and land development, founded in 1849; Castle and Cooke Inc., (Dole) pineapple, food packing, and land development, founded 1851; and Alexander and Baldwin Inc., shipping, sugar, and pineapple, founded in 1895. This economic oligarchy ruled Hawaii with a velvet glove and a steel grip. With members on all important corporate boards, they controlled all major commerce, including banking, shipping, insurance, hotel development, agriculture, utilities, and wholesale and retail merchandising. Anyone trying to buck the system was ground to dust, finding it suddenly impossible to do business in the islands. The Big Five were made up of the islands' oldest and most well-established haole families; all included bloodlines from Hawaii's own nobility and ali'i. They looked among themselves for suitable husbands and wives, so breaking in from the outside even through marriage was hardly possible. The only time they were successfully challenged prior to statehood was when Sears, Roebuck and Co. opened a store on Oahu. Closing ranks, the Big Five decreed that their steamships would not carry Sears's freight. When Sears threatened to buy its own steamship line, the Big Five relented. In the end, statehood, and more to the point, tourism, broke their oligarchy. After 1960 too much money was at stake for Mainland-based corporations to ignore. Eventually the grip of the Big Five was loosened, but they are still enormously powerful and richer than ever, though these days they don't control everything. Now their power is land. With only five other major landholders, the Big Five control 65 percent of all the privately held land in Hawaii. Why was the 1946 Strike so important? Before 1946, Hawaii's economy, politics and social structures were completely dominated by a corporate elite known as the Big Five (Alexander & Baldwin, American Factors, Castle & Cooke, C. Brewer, & Theo. Davies). The leaders of these factor companies exercised absolute control over Hawaii's plantation workers and the majority of the islands multi-ethnic workforce. The 1946 strike forever changed the balance of power between workers and the plantations. No longer would living and working conditions be set unilaterally by the plantation owners or their parent corporations. Nor was the lesson lost on the workers outside the plantation either. As sugar workers were now successful in

On the Necessity of Rationalism

In the process of considering the various means of justification, a relativistic conception of reality assumes that the truth and hence the validity of a statement may only be assessed in relation to the perspective of the discipline which holds a particular belief. In this sense, truth is dependent upon the internal coherence of beliefs within a system of thought. In his The Last Word, Nagel claims that such is not the case. He argues that the truth and hence the validity of statements are dependent upon an unqualified notion of reason.He claims that the truth of a statement is independent upon any particular perspective. If such is the case, it follows that the truth of any statement is independent from the schema [truth schema] presented by any system of thought. In relation to scientific claims, it thereby follows that the truth of scientific claims ought to be assessed through the unqualified notion of reason as opposed to merely their internal coherence within the scientific co nception of reality [scientific framework].The aforementioned argument is based upon the critique of the intrinsic limits to subjectivist doubt since challenges to the independent validity of reason must themselves assume the independent validity of reason. Any explanation of reason deriving from outside the mind can itself be explained only from inside the mind, as having its own independent validity. In the case of scientific knowledge, he argues that it is mistaken to assume that the scientific discipline has freed itself from the limits of the Cartesian problem through the replacement of judgments about rules of practice from objective judgments.Nagel argues that if science will continually adhere to a subjectivistic and hence relativistic framework, the discipline will fail to provide an objective account of reality. He claims, â€Å"the general aim of such reasoning [scientific reasoning] is to make sense of the world in which we find ourselves and how it appears to us and ot hers† (81). If such is the case, it is necessary to conceive of the conception of the world which is not based upon an a priori conception of reality dependent upon a preconceived and limited conception of the word. According to Nagel, such an account is not provided by science.The reasons for this lies in the subjectivism of science (Nagel 84). Subjectivism within science [scientific methods] is apparent if one considers that the scientific â€Å"demand for order cannot itself be rationally justified nor does it correspond to a self-evident necessity† (Nagel 84). He notes that scientific subjectivism can only end if it adheres to rational means of knowledge acquisition. It is only through the defense of rationalism that an objectivist account of evidence is possible.Nagel further argues that the appeal of subjectivism arises out of a certain reductionist impulse in modern explanation as this reductionist impulse enables the explanation of things to hinge on their reduc tion to local and finite terms thereby ensuring subjectivist conclusions. Although this enables the assurance against rationalist explanations that refuse to make reason into something irrational or that conceive of reason as a capacity for grasping the universal and infinite principle, the reductionist explanation is in itself dependent on an irreducibly nonlocal and objective understanding of reason. Nagel argues that doubt about reason presupposes reason’s independent validity hence reason’s independent validity cannot be coherently doubted.He rightly argues that to object to reason on the grounds we cannot strictly explain it in naturalistic terms is to misunderstand the irreducible nature of the concept since reason cannot be so explained without losing its meaning or validity and that, as such, it is justified in a different way, by showing it to be necessary to intelligible thought and action. Science thereby must opt for a rationalistic as opposed to a subjecti vistic account of reality for it to maintain its value as a discipline.Work CitedNagel, Thomas. The Last Word. New York: Oxford University Press, 1997.Essay Number TwoEdmund Gettier’s Counterargument Against thePlatonic Tripartite Account of Propositional KnowledgeThe Platonic tripartite definition of propositional and fallibilist knowledge found in the last section of the Theaetetus states that knowledge of P occurs when an epistemic agent S knows that P if and only if (1) P is true, (2) S believes that P, and (3) S is justified in believing that P (90). A well-known opposition to such an account of propositional knowledge questions the sufficiency of the aforementioned conditions.It is argued that although the aforementioned conditions are necessary in the definition of propositional knowledge such conditions are insufficient due to their failure to ensure S against conditions wherein knowledge of P occurs as a result of mere epistemic luck (Gettier 123). This critique is b est known as the Gettier type counter examples towards the tripartite definition of propositional knowledge mentioned above.A logical problem is posited by the Gettier type counter examples. This logical problem is evident in the lack of successful coordination between the truth of P and the reasons that justify S in holding P. Floridi notes that Gettier type counter examples arise â€Å"because the truth and the justification of P happen to be not only independent but also opaquely unrelated that they happen to fail to converge or agree on the same propositional content P†¦without S realizing it† (64). In order to understand this, it is important to lay down the main assumptions of Gettier’s counter argument that seeks to explicate the aforementioned logical problem.Gettier’s argument against the tripartite account of propositional knowledge, which involves the conception of knowledge as justified true belief arose as a result of the following claim: knowl edge [propositional knowledge] does not merely involve justified true belief. Such a claim is based upon the following assumptions. First, there are instances wherein the warrant is not a sufficient condition for a belief in P. This is evident if one considers that instances of belief and knowledge of P are in some respects epistemically different [other than in terms of truth] from belief of P without knowledge of P. Second, there are instances wherein warrant is fallible.This is due to the insufficiency of truth and justification as warrants for knowledge. The evidence of such, according to Gettier is apparent if one considers that it is possible for P to be false even if S believes that P possesses epistemically significant properties such that whenever a belief possesses such properties and is true the belief may thereby qualify as knowledge. Lastly, there is the closure of knowledge under obvious and known entailments. The last assumption argues that if S is justified in believ ing P and a deductively valid inference is drawn from P to another belief Q then S is justified in believing Q. This is a result of the entailment of Q from P.From what was stated above, it is possible to present the usual form of Gettier’s attack against the tripartite account of knowledge. Gettier’s counter argument is based upon the critique of warrant, fallibility, and closure. Note that combination of the three claims mentioned above leads to a contradiction. From what was mentioned above it follows that it is possible to believe in an obvious deductive consequence of P, which is Q, while in the process retaining the epistemically significant properties of the belief in P.If such is the case, it is possible to have a justified true belief of any property which has led S to have a belief in Q or any other type of belief which has Q’s epistemic characteristics. Note that this contradicts the assumed necessity that P and Q differ from each other since one qual ifies as knowledge [S believes and has knowledge of P] whereas Q merely qualifies as a belief [S believes but does not have knowledge of Q].Works CitedFloridi, L. â€Å"On the Logical Unsolvability of the Gettier Problem.† Synthese 142(2004): 61-79.Gettier, E. â€Å"Is Justified True Belief Knowledge?† Analysis 23(1963): 121-23.Plato. Theaetetus. Trans. M.J. Levett. Indiana: Hackett Publishing Co., 1992.

Thesis Statement

University of Phoenix Material Thesis Statement and Informal Outline Worksheet In this course, you will write a 1,050- to 1,750-word Personal Responsibility Essay, due in Week Five, which includes the following: †¢ Define what personal responsibility means to you. †¢ Explain the relationship between personal responsibility and college success. †¢ Include a preliminary plan to practice personal responsibility in your education.This week, using the Center for Writing Excellence resources, provide the thesis statement and informal outline for your Personal Responsibility Essay assignment, due in Week Five. Thesis Statement: Even though when I do not take personal responsibility I am more likely to blame others, personal responsibility means to acknowledge responsibility for my choices and being accountable for my own actions because the actions you take in life, affect your college success and by setting goals in the beginning you can stay focus throughout your college ed ucation.Informal Outline: †¢ Personal Responsibility means to me to acknowledge responsibility for my choices and being accountable for my own actions. Is important to acknowledge personal responsibility to be successful in life. †¢ The actions you take in life affect your college success.  §Ã‚   Procrastination can become a habit  §Ã‚  Learning to prioritize †¢ Setting goals in the beginning can help you stay focus throughout you college education.  §Ã‚   Goals keep you motivated  §Ã‚   You stay focus in the reward of achieving your goal   Ã‚   I plan to practice personal responsibility in my academic career by being more responsible.  §Ã‚   Practice time management.  §Ã‚   Identifying my educational goals. o  Ã‚   Conclusion  §Ã‚   Personal Responsibility means to me to acknowledge responsibility for my choices and being accountable for my own actions for two main reasons. First, setting goals in the beginning can help you stay focus throughout you college education. But most importantly, the actions you take in life affect your college success. Thesis Statement My thesis is based on the colossal Buddha statues at Bamiyan, Afghanistan, which were destroyed by Taliban in March 2001. The Buddha statues at Bamiyan were of historical significance and were considered both as national and international heritage. I will provide in-depth information on those statues and their historical and cultural importance. There will be an introduction part in the thesis. I will then discuss step by step how these statues gained prominence on the global arena and the events leading to their destruction.The origin, history and other related events surrounding the Buddha statues at Bamiyan will be discussed in this paper. The main focus will be to find out why these statues were so historic and the qualities they had to gain such significance. In the end, I will provide a well-observed conclusion on the significance of these statues to the world community. Introduction Preservation of historic monuments with cultural significance is not only the responsibility of the state, but also it is the responsibility of the world community.However, the destruction of the Buddhas of Bamiyan clearly indicated that the historical monuments are vulnerable to such attacks and are in real danger. The giant Buddhas of Bamiyan were considered as wonder monuments by people across the globe. They were carved into a mountainside at Bamiyan in the heart of the Hindu Kush Mountains. The Buddhas were among Asia's great archaeological treasures. A Brief Background â€Å"During the medieval period, modern-day Afghanistan was a breeding place for Buddhist culture and art. It was strategically placed from the Silk route that saw flourished trade between the Roman Empire, China and India.Bamiyan was a cultural center both in ancient and medieval period† (Rowland, 1960: 56). It made the region central to Buddhist history. Buddhism came into Afghanistan in the third century BC during the reign of Mauryan emperor Ashoka. The religion flourished further under the pa tronage of Kushans. â€Å"According to Huan-Tsang, the Chinese traveler, Bamiyan was a flourishing Buddhist center with many hundreds of monks living in the caves built around the Buddha statues† (Rowland, 1960: 61). The rulers of Kushan dynasty expanded their empire from China to India and Afghanistan.They were responsible for bringing Buddhism to the soil of Afghanistan. They carved these beautiful wonders of the ancient world. Colossal Buddhas The Buddhas of Bamiyan were located in the Bamiyan valley of central Afghanistan. They were believed to be built in the fourth or fifth centuries. They represented the classic style of Greco-Buddhist art. There were two giant statues. â€Å"The larger one stood at 53 meters (125 feet). It was considered as one of the most wonderful representations of the Buddha in the world. The other statue stood at 38 meters. Both the statues were painted in gold and were decorated with glittering ornaments.The entire structure of Buddhas of Bamiy an was a mixture of Greek, Persian and Central and South Asian art† (Rowland, 1960: 81). The architecture of the two grand statues was unique, as it differed from the sculptural traditions. The cliffs that housed the two main Buddha statues were 1300 meters long and 150 meters high. The taller statue was located at the far west of the cliff and the other one was located at the far east. Historians are still clueless on why such colossal statues were built. â€Å"Some believe that they were built by the Kushan rulers to attract attention and to gain supremacy over other countries in the world.It was also argued by some historians that the main reason could be to propagate Buddhism in other parts of the world by attracting people to witness the beauty of these giant statues† (Flood, 2002: 56). Description about the Statues â€Å"The smaller Buddha was sheltered in a forte. It was carved out of the mass of the rock on three sides and stood with the right hand in the gestu re of protection and the left in the gesture of charity† (Rowland, 1960: 83). The statue was built in such a way that voyagers considered the gestures shown by the statue as an assurance of protection from the dangers of travel.â€Å"Both the statues were made with mud-plaster over a coating of lime plaster. They used to give a sense of naturalism and realism. The attributes found in the statues belonged to the style of ancient Gandhara art. The heads and the bodies of the statues were carved out of the sandstone cliffs. Due to lack of proper care and maintenance, the portions of the faces of the statues were destroyed. The hands of the statues were mutilated by some religious bigots who invaded Afghanistan several times† (Rowland, 1960: 84).â€Å"According to Huan-Tsang, the taller Buddha was adored with bright gold dye and precious ornaments. Although both the statues had same style, the larger one was much younger than the smaller one. There were several slots with well decorated walls and ceilings within the shrines of the statues† (Rowland, 1960: 61). External Influence The paintings were executed in a unique manner. â€Å"The walls and ceilings were covered with mud mixed with straw and lime plaster. In the forte of the smaller Buddha, the ceiling had the image of the Sun-God on a chariot with the Buddha located below him.The inclusion of the image of the Sun-God was indicated that Bamiyan was a cross-cultural region that was located on a road that was leading to different directions† (Rowland, 1960: 84). The painting at Bamiyan represented three different styles of art: Greco-Roman, Indian and Central Asian. â€Å"The portrayal of deities clearly indicated the use of these styles of art. The ceiling of the forte that carried the larger Buddha carried damaged human and divine figures. Indian influence could be easily detected in the divine figures engaged in religious conversation† (Rowland, 1960: 84).The convergence of people from different regions was the main reason behind the emergence of Bamiyan as a center for art and culture. The rock-cut paintings around the statues at Bamiyan exhibit recurring themes of the Buddha and scenes of his life. â€Å"A Bodhisattva image appeared in the northern part of the forte that carried the larger Buddha. The Boddhisattva sat with crossed ankles on his throne that was adorned with jewelry and embroidered clothing† (Rowland, 1960: 85). Many paintings around the Buddha statues were vandalized by fundamentalist forces, as they considered Buddhism an alien religion.Despite the damage made to the place, the beauty of the art continued to attract visitors and scholars to Bamiyan. Some of the beautiful sculptures found around the statues were domes, garlands, lotuses, trees and musicians. Preservation of the Statues The Afghanistan government was aware of the significance of these statues to its culture and heritage. Hence, it took several measures to protec t these monuments. â€Å"Between 1969 and 1978, the Archaeological Survey of India (ASI) worked closely with the Afghanistan government to conserve the site of Bamiyan.Efforts were made towards preserving and repairing the small Buddha and its forte and shrines. A tubular scaffold was constructed to support the statue's structure. A missing portion of the dome roof of a shrine was restored. Chemical treatment was applied to preserve the paintings around the statues† (Buckley & Rick, 2003: 61). Destruction of the Statues Although the Buddhas of Bamiyan were spared during the conquest of Mahmud of Ghazni in the 12th century, invaders like Aurangzeb, Genghis Khan and Nadir Shah used heavy artillery and cannon fire to destroy the statues.However, they could not succeed in inflicting heavy damage on the statues. â€Å"Between 1999 and 2001, there have been much debate and discussions on the protection of the colossal statues. Afghanistan's Islamic clerics began a campaign to crac k down on non-Islamic structures, music, imagery and sports. In March 2001, a decree was passed to destroy all the statues in and around Afghanistan, which symbolized idol worship† (Buckley & Rick, 2003: 69). The issue was given a political color when Afghanistan's foreign minister stated that the destruction was retaliation against the international community for economic sanctions.â€Å"According to some reports, then Taliban rulers of Afghanistan were outraged after a foreign delegation offered money to preserve the Buddha statues at Bamiyan while a million Afghans faced starvation† (Buckley & Rick, 2003: 69). The Islamic government of Afghanistan took a serious note of this offer. That could be the immediate provocation behind the decision to destroy the statues. It was not easy to destroy the statues, as they were strongly built and were firmly attached to the mountain. â€Å"The Taliban forces used dynamite and tank barrages to demolish the monuments.The intense bombing of the Budhhas at Bamiyan lasted for almost a month until the statues were completely destroyed† (Buckley & Rick, 2003: 70). Conclusion There is no doubt that the colossal Buddha statues at Bamiyan were international treasures that should have been preserved at any cost. However, that did not happen. The destruction of such a world heritage illustrates the need for international laws for the maintenance of sites and strict punishment of violators. The world community must take a vow that they will never allow such destructions to occur again.The significance of the statues can be realized from the fact that despite the destruction caused by missiles, tankers and bombs, Bamiyan still remains as a unique example of the cross-cultural nature of Buddhist art. Bibliography: Rowland Jr, Benjamin. Gandhara Sculpture from Pakistan Museums. New York: Asia Society, 1960. Buckley, Mary & Rick Fawn. Global Responses to Terrorism 9/11, Afghanistan and Beyond. New York: Routledge, 2 003. Flood, Finbarr Barry. Between Cult and Culture: Bamiyan, Islamic Iconoclasm, and the Museum. The Art Bulletin. Volume: 84. Issue: 4, 2002. Thesis Statement 1. A strong thesis statement takes some sort of stand.Remember that your thesis needs to show your conclusions about a subject. For example, if you are writing a paper for a class on fitness, you might be asked to choose a popular weight-loss product to evaluate. Here are two thesis statements: There are some negative and positive aspects to the Banana Herb Tea Supplement. This is a weak thesis statement. First, it fails to take a stand. Second, the phrase negative and positive aspects is vague. Because Banana Herb Tea Supplement promotes rapid weight loss that results in the loss of muscle and lean body mass, it poses a potential danger to customers. This is a strong thesis because it takes a stand, and because it's specific.2. A strong thesis statement justifies discussion.Your thesis should indicate the point of the discussion. If your assignment is to write a paper on kinship systems, using your own family as an example, you might come up with either of these two thesis statement s: My family is an extended family.This is a weak thesis because it merely states an observation. Your reader won’t be able to tell the point of the statement, and will probably stop reading. While most American families would view consanguineal marriage as a threat to the nuclear family structure, many Iranian families, like my own, believe that these marriages help reinforce kinship ties in an extended family. This is a strong thesis because it shows how your experience contradicts a widely-accepted view. A good strategy for creating a strong thesis is to show that the topic is controversial. Readers will be interested in reading the rest of the essay to see how you support your point.3. A strong thesis statement expresses one main idea.Readers need to be able to see that your paper has one main point. If your thesis statement expresses more than one idea, then you might confuse your readers about the subject of your paper. For example: Companies need to exploit the marketi ng potential of the Internet, and Web pages can provide both advertising and customer support. This is a weak thesis statement because the reader can’t decide whether the paper is about marketing on the Internet or Web pages. To revise the thesis, the relationship between the two ideas needs to become more clear.One way to revise the thesis would be to write: Because the Internet is filled with tremendous marketing potential, companies should exploit this potential by using Web pages that offer both advertising and customer support. This is a strong thesis because it shows that the two ideas are related. Hint: a great many clear and engaging thesis statements contain words like because, since, so, although, unless, and however.4. A strong thesis statement is specific.A thesis statement should show exactly what your paper will be about, and will help you keep your paper to a manageable topic. For example, if you're writing a seven-to-ten page paper on hunger, you might say: Wo rld hunger has many causes and effects.This is a weak thesis statement for two major reasons. First, world hunger can’t be discussed thoroughly in seven to ten pages. Second, many causes and effects is vague. You should be able to identify specific causes and effects. A revised thesis might look like this: Hunger persists in  Glandelinia because jobs are scarce and farming in the infertile soil is rarely profitable. This is a strong thesis statement because it narrows the subject to a more specific and manageable topic, and it also identifies the specific causes for the existence of hunger. Thesis Statement University of Phoenix Material Thesis Statement and Informal Outline Worksheet In this course, you will write a 1,050- to 1,750-word Personal Responsibility Essay, due in Week Five, which includes the following: †¢ Define what personal responsibility means to you. †¢ Explain the relationship between personal responsibility and college success. †¢ Include a preliminary plan to practice personal responsibility in your education.This week, using the Center for Writing Excellence resources, provide the thesis statement and informal outline for your Personal Responsibility Essay assignment, due in Week Five. Thesis Statement: Even though when I do not take personal responsibility I am more likely to blame others, personal responsibility means to acknowledge responsibility for my choices and being accountable for my own actions because the actions you take in life, affect your college success and by setting goals in the beginning you can stay focus throughout your college ed ucation.Informal Outline: †¢ Personal Responsibility means to me to acknowledge responsibility for my choices and being accountable for my own actions. Is important to acknowledge personal responsibility to be successful in life. †¢ The actions you take in life affect your college success.  §Ã‚   Procrastination can become a habit  §Ã‚  Learning to prioritize †¢ Setting goals in the beginning can help you stay focus throughout you college education.  §Ã‚   Goals keep you motivated  §Ã‚   You stay focus in the reward of achieving your goal   Ã‚   I plan to practice personal responsibility in my academic career by being more responsible.  §Ã‚   Practice time management.  §Ã‚   Identifying my educational goals. o  Ã‚   Conclusion  §Ã‚   Personal Responsibility means to me to acknowledge responsibility for my choices and being accountable for my own actions for two main reasons. First, setting goals in the beginning can help you stay focus throughout you college education. But most importantly, the actions you take in life affect your college success.