Muhammad Ali :: essays research papers

The name Muhammad Ali needs no introduction in the sports industry. This man is a living legend. Ali has accomplished my achievements during an era when African-Americas weren’t allowed any opportunities. The career of Cassius Clay began at the age of twelve. After his brand new bike had been stolen at the Louisville Home Show. He wanted to â€Å"whoop† the thieves so badly that he began to take boxing lessons. His first victory was a three round, three-minute split decision match. As he became more dedicated to boxing, Clay advanced to winning six Kentucky Golden Gloves Championships, two National Golden Glove tournaments and two National AAU titles. He won a gold medal at the 1960 Rome Olympics. The career highlight for Cassius Clay was being titled heavyweight champion after his defeating Sonny Liston. Ali contributes to variety of charities and services. â€Å" I am devoting much of his life today healing the human spirit. My chosen path for doing this is my religion. â€Å" quoted Muhammad. He is creating the Muhammad Ali center in his hometown of Louisville, Kentucky. The ultimate goal of the Muhammad Ali center is to inspire everyone everywhere to be the best they can be. It has been a dream of Ali to create a place to share, teach and inspire people to be their best and pursue their dreams. He also lends his name and presence to hunger and poverty relief and supporting education efforts of all kinds. In addition, he promotes adoption and encouraging people to love one another. Once such a turbulent man, Muhammad Ali now has a more peaceful and religious view of life. Religion has taught him that God wants us all to love each other and that love, not hate, is at the heart of God’s master plan. â€Å" When I was young, I was a professional boxer. But that’s not my â€Å"field† anymore. My most important job now is trying to teach people to treat each other with dignity and respect.

Masculinity and World War Ii

Masculinity and World War II The image of Man has changed throughout time. Dominant constructions of masculinity, which are basically attempts to stabilize gender identity, are developed within the dynamics of shifting cultures and societies. The male stereotype, which is still prevails nowadays, started rising at the end of eighteenth – beginning nineteenth century in Europe with a great concentration on the male’s body. The stereotype made the world look at man more like a type rather than an individual.Masculinity was strengthened due to the positive stereotyping, however for those that did not conform to this label or fit in with the ideal, were negatively stereotyped. Being an outsider who was born in a different country made it especially interesting to penetrate the American culture and research about American masculinity. Truly, much of the progress of any country has been defined around the lives and accomplishments of great men. One cannot begin understanding the history of America without understanding manhood and the influence of the male. In every generation in America, manhood has been in the center of life and progress.It constantly strives to uphold its own traditions while trying to redefine itself. I have done a lot of research about American masculinity and how it has been changed throughout the history. While going through different literature about the nature of masculinity, I came to the conclusion that for many men, the idea of masculinity is deeply tied to military prowess and adventure. One cannot but agree that war, the most violent and decisive of human acts, is the paradigmatic masculine enterprise. Military service is one of the rites of manhood; it makes men men.Moreover, war makes nations masculine, too. This paper examines the nature of masculinity and the role of masculinity in America. My main focus is on the changes in definitions of masculinity during the WWII Era and goes on to discuss the psychological and emo tional effects of the war and the subsequent readjustment efforts in the same era. In this work I will try to explore different author’s conclusions about masculinity, its changes and/or problems during the WWII and in its post-period. War, more than any other action, offers the ultimate test and demonstration of manhood.Indeed, it has been suggested that the sole cause of war is masculinity. War requires masculine energy and communal effort. It engages man in the age-old conflict between courage cowardice, right and wrong, aggression and compassion. In his book Manhood in America: A Cultural History, Michael Kimmel concentrates his attention on a large set of questions about the importance of masculinity: â€Å"I do believe that a comprehensive historical account of the American experience can no longer ignore the importance of masculinity – and especially of men’s efforts to prove their manhood – in the making of America† (5).For the soldier who fought during the WWII, the country conveyed upon him the gift of manhood. It was a war which redefined American masculinity. Although it led men to brutality on a very personal level, it served the hero archetype well. To embody courage under the most gruesome circumstances, the soldier has to repress his fear. To embody strength, he had to repress his feelings of vulnerability. In fact, what war required is manliness: â€Å"The men who were the best soldiers were, in effect, the best men† (Gagen 23).Elizabeth A. Gagen in her article â€Å"Homespun Manhood and the War Against Masculinity: Community Leisure on the US home front, 1917-19,† discussing the war and its influence on masculinity, states that â€Å"military masculinity became more entrenched in myths of heroism as sacrifice as citizenship was masculinised and masculinity was militarized† (27). Even though the author’s concentration is mostly on the WW I, Ganger discusses a lot about masculinity and the effect of wars on American cultures.Gagen locates the early-century crisis of masculinity in the loss of control men were experiencing: the authority of white, middle-class men was being threatened by the increasing presence of women in the public sphere. While on the one hand it was great opportunity for economic success, it also destabilized traditional gender and class hierarchy. All this placed a lot of pressure on the soul of American manhood. As it started happening, across America men returned to an increasingly protected wilderness in the hope that rehearsing primitive blood sports might revive in them their primal instincts.As Ganger goes on, she brings a very interesting point of view, where she connects the image of fighter with the image of hero and explains the men’s necessity to participate in the war: While blood sports and boxing could go some way towards providing a satisfactory venue for cultivating masculinity, there was something peculiar to war th at was uniquely desirable. When all around them masculinity seemed to be failing, war appeared as the last frontier of manliness: a crucible in which masculinity could be reborn. (27) A military service man was not just an aggressive heroic individual, he was a unique blend of masculinity.Therefore, for American man the war became a great opportunity to show their aggression, strength, courage and endurance. All these are the qualities of manhood. Similar to Gagen, Christina Jarvis, a psychologist and a professor at the State University of New York, in her discourse â€Å"If He Comes Home Nervous: U. S. World War II Neuropsychiatric Casualties and Post War Masculinities,† illustrates the traditional masculinity ideology. She uses the analogy of medieval knightly chivalric code. The chivalric code was the guiding principle that highlighted the designated features of medieval warrior class as unyielding, heroic, and tough.The chivalric code, as Jarvis notes, would in turn have a significant influence in developing the ideals of traditional masculinity in the earlier 20th Century World War years. During the same period, the perceived notion of masculinity gender superiority was prevalent in then overly patriarchal society that existed at that time. The society depicted military masculinity as invincible. The common notion was that since men are physically more capable than women are and that only the toughest got into the military, then masculinity ultimately surpassed shallow emotional vulnerability.The United States came out of the conflict viewing itself as a masculine nation. The postwar generation of American men grew up revering a hero image, but, as it turned out, there was one major problem. The heroes too often didn’t see everything the same way as the other people did. What they brought back from the war were oppressive memories that wouldn’t go away. What they brought back from the war was emotional trauma and enormous challenges i n reintegrating with domestic life. While they were recruiting in anticipation of war, American soldiers trained vigorously pledging their undying dedication to protect and defend their country.Jarvis asserts that it was a sacred duty for all soldiers to uphold bravery, resilience and courage, which were among the core military ideals. As it turned out, the perceived masculinity resilience ideal was actually overrated. Besides sustaining bodily and physical harm in the course of the war, American servicemen apprehended severe psychiatric and emotional injury as well. These soldiers witnessed atrocities and inhumane acts of war and saw the physical torture of many as well as demise of others in the battlefield.This in turn caused some of them to apprehend psychiatric harm in form of Post Traumatic Stress Disorder. Similarly, the servicemen who sustained severe bodily harm that left them physically handicapped suffered from acute mental and emotional disorders. As such, physical and m ental injuries are inseparable. As Christian Hoge in his work â€Å"Combat Duty in Iraq and Afghanistan, Mental Health Problems, and Barriers to Care† explains, the course of World War II altered the preconceived notion that masculinity was beyond emotional vulnerability.In his discourse on mental harm during the World Wars and the Iraqi war on terror, Hoge asserts that the war shattered the spirit of American soldiers given that they had to watch their helpless colleagues die of intensive injuries, disease and starvation. Some lost close friends and relatives in the event of war. This, as a result, undermined the traditional masculinity ideals while people began to appreciate that despite their bravery, soldiers were human beings with emotions and feelings and not as invincible as everybody initially thought. Numerous soldiers came under immense stress while in the battlefield.Some of them began to re-evaluate their dedication to defend the integrity of their country amid a situation where it seemed that everyone had forsaken them. At this point, fighting for personal survival went beyond defending the national integrity. The war exposed the emotional dimension of men as they began worrying about their families back at home and the hitherto ardent masculinity ideology began to wither. As soon as the mainstream news periodicals reported on the psychological harm imposed on soldiers by the war, literary advice in form of medical opinions on remasculinisation of war veterans began to emerge in late 1944.In his discourse on the early years post-war scenario When Johnny Comes Marching Home, David Wecter wrote that â€Å"the rebuilding of a war neurotic, sent home for treatment, must begin by convincing him that he is not a coward or a failure, but a battle casualty just as truly as the man who lost a leg† (547). His sentiments reflected the mainstream thoughts of the American people at the time. There was a widespread public outcry concerning the psy chological welfare of the soldiers who had dedicated their unrelenting efforts to preserve the integrity of America. Jarvis in her work depicts the same problem soldiers faced during and after war.But, she states that early in the war, soldiers and sailors who â€Å"broke down† under the pressure of combat or military life were generally discharged instead of treated. According to military psychiatrists Malcolm Farrel and John Appel, as Jarvis goes on , â€Å"these early discharges stemmed from the idea that initially the military thought it was possible to contemplate an Army made up of the cream of American manhood† (100). Given the military’s initial assumptions that only servicemen with weak egos broke down, early psychiatric casualties were stigmatized – especially when soldiers were labeled as â€Å"psychoneurotic. This term associated with both the â€Å"feminine† and â€Å"insane. † As a result the armed forces began a program of pr ompt treatment. The term â€Å"combat exhaustion† has been invented by psychiatrists: Despite the fact that labels such as â€Å"battle fatigue,† â€Å"combat exhaustion,† and â€Å"old sergeant syndrome† actually represented approximately one quarter of the war’s total neuropsychiatric admissions, military personnel and the public readily embraced the terms because they destigmatized psychiatric wounds by conveying a sense of masculine toughness rather than weakness. 101) Seeing as the traditional masculinity ideology had significantly shrivelled in the course of WWII, America dedicated its efforts towards a physical and psychological readjustment cause. Apart from the provision of intensive care for the psychiatric casualties, America’s special medical consultants sought to de-stigmatize psychiatric conditions. Psychiatrist George Pratt in his book Soldier to Civilian: Problems of Readjustment reassures the casualties that the term psychia try does not necessarily connote insanity.He says that on the contrary, the terms psychiatry and neurology as used in this post-war context implied â€Å"a departure from average personality traits or temperament †¦ that render a soldier unsuitable for military service† (14). In bid to clarify the paradigm shift and divergence of the post war psychological discourses, Pratt explains that these psychiatric discharges resulted from what he terms ‘situational stressors’ and not due to flawed personality or ego.Pratt’s efforts in de-stigmatizing psychiatric war injuries oversaw a rapid psychological recovery of the casualties. He notes as well that the condition was in all likelihood temporary save for a few cases of acute neuropsychiatric disturbances. Through his profound medical expertise, Pratt recommends the post war psychiatric casualties to share their war experiences with their families as well as medical experts.He reckoned that this would help i n the gradual healing process and the ultimate restoration of the traditional masculinity ideals. What we know about manhood and masculinity now gives us an extraordinary opportunity to become relevant in our own time. The old models of manhood provide a too-limiting definition for the complex sense of manliness. As we can see through examples from history, men are more than just unemotional beasts, who are ready to die for their nation and their country any time they are needed.Man can be a soldier, man can be a warrior. No matter in what situation the society puts our men, we shouldn’t forget that they are just human beings and nothing human is alien to them. It might sound very sad but the war in some way helped a soldier to figure out what true manliness is. One of the friends of Jess, who is the main character of the book Stone Butch Blues by Leslie Feinberg, once said that everyone gets scared once there is a danger, but to be courageous means to go ahead in spite of be ing scared.Men should realize that for all of us they are already heroes because they didn’t hesitate to go and fight for their country and their people. Manhood and masculinity in America are expressions of many different ideas and sentiments. This review touched the idea that there is no single definition of man. And war, as one of the most important factors, showed us how far away from the reality the society’s prospective about masculinity might be.

Plato’s Philosophical Significance

Philosophy spans the reaches of the human mind in countless topics, but is often divided into three main branches: metaphysics, the study of the nature of existence; epistemology, the study of knowledge and truth; and ethics, the study of morals. One of the first philosophers to look at these fields is Plato (427BCE-347BCE), whose writings are incredibly influential. Plato’s work lays the fundament for philosophy because of his cohesive contributions to the fields of metaphysics, epistemology, and ethics.Firstly, Plato’s work with Forms greatly influences metaphysics. He contributes the idea of the Forms which exist as â€Å"eternal and perfect ideals that exist in an unchanging, perfect heaven† (via Velasquez, 2002, p. 84). [2] The Forms contrast with worldly matter; this contrast leads to Plato’s next contribution to metaphysics, his concept of â€Å"Two Worlds. † Plato divides reality into the worlds of senses and forms, the latter of which he co nsiders to be true reality and where the soul resides.Finally, Plato’s description of the tripartite human soul greatly influences St. Augustine’s religious work on Christianity 800 years later. Therefore, Plato’s Forms helped shape metaphysics. Secondly, Plato’s Forms and myths built the foundation for epistemology. Plato argues that due to the soul's unchanging nature, the process of â€Å"learning† is the soul’s recollection of knowledge. He also provides two myths, both closely related to his metaphysical works.In the first, the Chariot Allegory, Plato describes a charioteer en route to heaven, in which there exists â€Å"true reality [the forms] with which real knowledge is concerned † (as cited by Velasquez, p. 84). The journey is impeded by an unruly horse that represents ignobility. The concept of the journey’s difficulty is mirrored, finally, in the Allegory of the Cave, which discusses ignorance and the escape thereof . Thus, Plato’s myths form the basis of epistemology. Finally, Plato’s work in ethics regarding justice is among the first and most influential.Firstly, he defines justice as the balance between the three parts of the tripartite soul. Thus, his justice theory states that justice in both the state and the individual is defined by â€Å"harmony between the various parts for the good of the whole† (Velasquez, 2002, p. 630). This justice theory shows cohesiveness with Plato’s tripartite theory of the soul. Finally, Plato associates justice with merit: individuals are treated proportionally to their talents and accomplishments. Hence, Plato's philosophies regarding justice form the starting point for the field of ethics.In conclusion, Plato’s writings act as a basis and connection for the three main branches of philosophy: metaphysics, through his Forms; epistemology, through his myths; and ethics, through his justice theory. His influence on philosophy and society is expansive and, as such, Plato is one of the most significant philosophers. That his ideas are still being taught to modern day shows the true nature of philosophy: to pose questions so profound that they cannot be answered 2500 years later.

Aristotle on the Soul Essay

Aristotle’s notion differs from the usual conception of a soul as some sort of substance occupying the body, existing separately and eternally. To him, the soul is the essence of a living thing. The soul is what makes an organism an organism at all by actualizing its potential for life, and it’s constituted by its capacity for activities essential to that specific type of being. His investigation into the nature of the soul demonstrates basic principles of his philosophical theories at work, including Hylomorphism, potentiality and actuality, and his four causes. His use of these theories in analyzing and teasing out the complexities of the soul make for a cohesive and comprehensive study, easily amenable with his other works. In this paper I will analyze his notion of the soul as described in De Anima, recounting how he came to define the soul, the explanation of the soul, how the souls of different kinds of ensouled beings differ, and his unique concept of how the soul is related to the body. Aristotle begins Book 1 of De Anima by stating that since the soul is a principle of animals, and here I will interpret animals to mean more broadly beings, describing its essence has implications beyond its obvious scope. In unfolding the nature of the soul, it is possible to determine which attributes belong to the soul alone and which belong to the organism in virtue of having a soul (Aristotle, De Anima 402a). So besides exploring the nature of life, his analysis will also seek to answer the question of whether all mental states (of the soul) are also material states of the body, or whether some attributes of the soul are unique to it. In doing so, we are confronted with the interesting implication of Aristotle’s position on the mind/body problem, to which I will get to later on. Returning to the question at hand (what is the soul? ), Aristotle starts his investigation by use of his explanatory theory of Hylomorphism, which states that substances are compounds of matter and form, and change occurs when form actualizes matter (Shields). There are three sorts of substances; form, matter, and the compound of form and matter. Matter is potentiality and form is actuality. Form actualizes matter, which possesses the potential to be what it is. So using Aristotle’s example of a bronze statue, the matter, in this case the bronze, only actualizes it’s potential of being a statue when it acquires the form, or the shape and features. Of interest is the third kind of substance, compounds, which make up living beings. The body is the substance as matter, so the soul is the substance as form or shape. Here we get to Aristotle’s preliminary definition of the soul as the actuality of a natural body having life potentially (Aristotle, De Anima 412). It is in virtue of this form, the soul, that makes an organism alive. Without the soul, the body would only have the capacity for life potentially, and so the soul is the essence (the form) of living things. This preliminary definition is taken a step further when Aristotle identifies the soul as the â€Å"first actuality of a natural body that is potentially alive† (Aristotle, De Anima 412a). He claims that the actuality that is the soul is like the actuality that is knowledge, in that we speak of it in two ways. We can distinguish between a state of knowing x and a state of attending to the knowledge of x, where the latter is more of an active process. The passive of state of knowing x is the first actuality, first because it must necessarily come prior to attending or remembering that knowledge i. e. potential precedes actual. Similarly, the soul of a sleeping person is like the passive state, the first actuality, while the soul of an awake person is like the active state. The soul must be the first actuality, for if not we would be forced to say a sleeping animal lacks a soul, a conclusion we do not want to make (Aristotle, De Anima 412a-412b). First actuality seems to correspond to a capacity to engage in the activity of the second actuality, and in this way is a kind of potential to exercise some function, like the ability to engage in thought. Aristotle makes this clear when he states that, â€Å"If the eye, for instance, were an animal, sight would be its soul† (Aristotle, De Anima 412b). Sight is the capacity of the eye for seeing, where sight is the form and the eye is the matter. The first actuality is the capacity for seeing, and the second actuality is seeing, actively exercising the potential ability. So it seems that beyond defining the soul as the ‘first actuality of a natural body that is potentially alive’, we can say the soul is a set of capacities that characterize living things. These characteristic capacities are different in different beings, and we will see that it is by these that Aristotle creates his hierarchy of ensouled beings or the degrees of souls. I will return to this distinction later in this paper, when describing how the souls of different ensouled beings differ. At this point we have a definition of the soul, but as Aristotle stresses throughout his various works, we must determine the cause or explanation in order to truly grasp the essence, and therefore get at complete picture of his view of the soul. The definition just given explains the what, but a full account must explain the why. He states in the Physics, â€Å"for our inquiry aims at knowledge; and we think we know something only when we find the reason why it is so, i. . , when we find its primary cause† (Aristotle, Physics 194b). His criteria for an adequate definition, one that is sufficient for knowledge, rest on his theory of causation and explanation. The four causes include the material cause, formal cause, efficient cause, and final cause. Material cause is what something is made of, the formal cause is the form or pattern of which a thing is what it is, the efficient cause refers to the agent of change or rest, and the final cause is the intended purpose of the change or the reason why a thing is done (Shields). We must, therefore, determine why the soul is what it is in virtue of these four general causes. The soul is the principle and the cause of the living body, for it is in virtue of the soul that the body is alive, and thus it plays an explanatory role. It is the cause of the living body in three of the four ways, as â€Å"the source of motion, as what something is for, and as the substance of ensouled bodies†(Aristotle, De Anima 415), corresponding to the efficient cause, the final cause, and the formal cause respectively. It is the source of motion in that it causes growth and decay in the organism. The soul is also the cause of the living body by being the final cause, as the body is merely an organ for the sake of the soul, aimed at the soul. And finally, the soul is the formal cause of the living body for it causes life by being the form and actuality of what is potentially. The body makes up the fourth cause, the material cause, by being the matter that makes up a living organism (Aristotle, De Anima 415). I will use Aristotle’s example of the nature of a house as described in Book One, when he is discussing the importance of form, in order to better illustrate the necessity for analysis of a concept under his theory of causation and explanation. To merely define a house as stones, bricks, and timbers, is not to capture its full essence. A house is stones, bricks, and timbers (material cause), built into an enclosed structure (formal cause), fashioned together by a carpenter (efficient cause), in order to provide shelter from the elements (final cause). We can describe the what, but without further details about the explanation, we don’t really know the nature of a house. Similarly the soul is why, it gives the explanation for, the life activities of a living body. At this point Aristotle’s notion of the soul is quite clear; it is the first actuality of a natural body that is potentially alive, it is a set of capacities for life-giving and defining activities of organisms, and it is the form, the source of motion, and the means (it directs) to the end of the living body. Souls of different living beings are differentiated by their capacities to engage in the activities characteristic of that type of organism, which comprise their livelihood and survival. It is these differentiating faculties that make up the soul. Among these faculties are the nutritive and reproductive, perceptive, locomotive, and the capacity for thought and understanding. Aristotle claims, â€Å"the soul is the principle of the potentialities we have mentioned—for nutrition, perception, understanding, and motion—and is defined by them† (Aristotle, De Anima 413). There are three types of souls, arranged in a nested hierarchy, so the possession of a higher soul entails possession of all that are below it. The lowest, or most basic, in this hierarchy is the nutritive soul. All living things possess the capacity for self-nourishment, for without this they would not live. Next is the sensitive soul, which is possessed only by animals. The highest type of soul is the rational soul, belonging only to humans. These three souls are differentiated by their function, corresponding to the ensouled being in possession of the soul with the power to exercise that function. While the animal soul possesses the nutritive and the sensitive, and the human soul the rational as well, each has but one unified soul with a various sets of capacities (Shields). The nutritive soul is the potentiality held by all living things to preserve it and equip it for life. The function of this soul is the use of nourishment and generation, or reproduction. Generation is the most natural function, as it is a means for a living being to participate in the future (the â€Å"everlasting and divine†) by producing something else of its own sort. The use of nourishment allows the being to preserve itself, only existing while it is nourished. Nourishment allows an organism to grow as well as decay, according to its form. Since all living things possess the nutritive soul, all living things have the capacity for self-nourishment, growth, decay, and for reproduction. Further, since all nourishment involves digestion, and digestion involves heat, all beings contain heat (Aristotle, De Anima 415-416). The sensitive, or perceptive soul, distinguishes plants from animals. Perception is a type of alteration, in that a suitable sense-organ in perception is affected or changed by an external object. The external object acts as the agent, possessing the qualities in actuality that the sense-organ possesses potentially. Aristotle describes that it is through an intermediate condition, such as air, that sense organs receive the forms or qualities of the objects of perception, not the matter, when involuntarily acted upon by the external object. Thus, the sensitive soul has the capacity to receive sensible forms, resulting in perception. The sense-organs become like the agent after being affected, or receiving the qualities (Shields). Again, we can see Aristotle returning to his theory of Hylomorphism in describing perception as the change in the sense-organ as a result of the acquisition of form. The potential of the sense-organ is made actual in virtue of the external object which possesses the form in actuality. Aristotle states that every animal has the sense of touch, but not all possess the sense of sight, hearing, taste and smell. Animals are further distinguished along these lines; while each possesses a nutritive and a sensitive soul, there are various degrees of complexity of the latter soul corresponding to the activities of the animal. Aristotle continues further that the possession of the perceptive soul implies that the animal has the capacity to desire, and desiring includes appetite, emotion, and wish. He also determines possession of this soul entails the ability to feel pleasure and pain and it is in virtue of this soul that some animals possess the power of locomotion (Aristotle, De Anima 413-415). The rational soul, perhaps the most difficult section to interpret of De Anima, is essential and indicative of humans alone. It is in virtue of the rational soul, the intellect, that we come to know and understand things. The intellect is the seat of thought and thus reason. Thinking is similar to perception, as it involves the reception of form by a suitable capacity. However, while the object of perception is external and is the composite of form and matter, the object of thought is within the soul and is form alone (Shields). While hard to follow, I believe the objects of thought are the forms of forms; they get their intelligible forms in virtue of the sensible forms sensed in perception. Aristotle discusses the concept of â€Å"appearances†, which are different from perceptions and beliefs, for appearances exist while we sleep, with no external stimuli actualizing the ‘sensation’, and beliefs involve conviction, while appearances do not. Appearances are images resembling objects of perception (Aristotle, De Anima 428). It is helpful to think of appearances as the representation of reality we see in imagination. I believe Aristotle is claiming that it is these appearances that are the objects of thought. In intellection, the mind is made to be like the object of thought through reception of its intelligible form. The intellect is pure potentiality, it potentially has all of these objects of thought, and only in thought do these intelligible forms become actualized in the mind (Shields). As Aristotle’s philosophical worldview rests on a Hylomorphic principle, it is difficult to see how the alteration, bringing the intellect from potentiality to actuality in thought, comes about. In perception, this is in virtue of an external object that acts as an agent for change in the sense-organ. But what is the agent of change in intellection? Aristotle divides the intellect into the active and passive intellects. The active intellect acts as the agent of change; when the mind thinks the active intellect actualizes the intelligible forms in the passive intellect. The passive intellect stores the concepts of knowledge and intelligible forms in potentiality, to be recalled by the active intellect during thought. This means however, that the actual must precede the potential, contrary to what was discussed above. The nature of the active intellect is its activity, so it must be unremittingly active in order to cause the passive intellect to act and us to have thoughts and reason. If it is continuously active, this part of the rational soul must be eternal and thus stands in stark contrast with the rest of the souls Aristotle posits, but this controversial point is something I will not take up in this paper (Shields).

Consumer Culture in Modern Europe Term Paper Example | Topics and Well Written Essays - 1500 words

Consumer Culture in Modern Europe - Term Paper Example The author reveals that German press insisted that French women adopted in Germany were a disguise to German female morals. This was a very unethical way of treating women in Germany because there is freedom of dressing all over the globe. Consumer culture that involves buying and selling existed in Berlin. Berlin was a heart of profitable garment business and Frankfurt wanted to emulate it. Berlin sold expertly tailored finished clothing and accessories for all sexes in Europe. On top of this, Berlin housed some of successful fashion ventures such as saloons and luxurious shops. German fashion industry wanted to surpass the French one when the World War 2 was over. This was a move to dominate the world of fashion with stylish, noble, and self-respecting outfits. Germany kept the move to dominate fashion industry as a secret. Fashion industry in Germany did not disclose any information about the shapes, textures, colors, and method of making their clothes. In order to achieve this no ble step towards dominance in fashion industry, Germany founded organizations that to united fashion businesses. The aim of unification of fashion business was to give German a winning force in its endeavor to dominate stylish industry (Guenther 290). Some groups wanted Germany to utilize art academies, which to offer training in fashion designing. In order to win domestic purchasing power, German forced violently Jews out of their fashion industry. Likewise, Nazi occupiers’ restricted French fashion exports in the international markets although few exceptions made. Germany’s rivals, who were real and imagined, in the fashion world eventually vanquished (Guenther 162-166). Although German rivals had gone, Nazi government made little... Consumer culture that involves buying and selling existed in Berlin. Berlin was a heart of profitable garment business and Frankfurt wanted to emulate it. Berlin sold expertly tailored finished clothing and accessories for all sexes in Europe. On top of this, Berlin housed some of successful fashion ventures such as saloons and luxurious shops. German fashion industry wanted to surpass the French one when the World War 2 was over. This was a move to dominate the world of fashion with stylish, noble, and self-respecting outfits. Germany kept the move to dominate fashion industry as a secret. Fashion industry in Germany did not disclose any information about the shapes, textures, colors, and method of making their clothes. In order to achieve this noble step towards dominance in fashion industry, Germany founded organizations that to united fashion businesses. The aim of unification of fashion business was to give German a winning force in its endeavor to dominate stylish industry (Gue nther 290). Some groups wanted Germany to utilize art academies, which to offer training in fashion designing. In order to win domestic purchasing power, German forced violently Jews out of their fashion industry. Likewise, Nazi occupiers’ restricted French fashion exports in the international markets although few exceptions made. Germany’s rivals, who were real and imagined, in the fashion world eventually vanquished. Although German rivals had gone, Nazi government made little advancement in developing a unique German fashion.

Corrections Research Paper Example | Topics and Well Written Essays - 1250 words

Corrections - Research Paper Example The desired goal of the overall intervention of the criminal justice system with various offenders is ensuring public safety. However, in recent years, the criminal justice practitioners have continued asking new questions with regards the most effective approaches of having the goals achieved as well as the implications of such new strategies into managing offenders (Silverman, 2001). The new approaches into offender management develop different implications for diverse agents in the system with roles which, in the past, have been rather functional as compared to system focused. For instance, where the responsibility of prosecutors is primarily concerned with the lawful conviction of the offenders. Here, the judges with an imposition of the fair and just sentences unlike the institutional corrections provide safe and secure custody of the offenders. The current policies are for the same reason encouraging the agents towards considering the possible impacts of the individual responsi bilities for broader offender management strategies. ... Also, it is a critical element in enhancing public safety through effective management of offenders in a given community. The fact that the primary aim of community corrections is that of seeking to achieve the public safety based on reduced recidivism for the effective management of offenders in the community. The community corrections agencies need to reach out to various collaborative partners. While the more comprehensive approaches for the supervision of offenders continue embracing implementation within the field, there is an enhancement of the collaboration which is required while providing the assistance as well as the additional resources that are critical in promoting offender success. For instance, with increased understanding for the implementation of such integration of case management systems across the country, the goal of appropriate communication within the criminal justice professionals as well as community partners is important (Silverman, 2001). The new approaches for this community supervision will involve strong partnerships within the community such as the victim and that of the offender. Further, collaboration with the institutional partners amounts to the other goal which is critically important while working with diverse correctional officers. The other goal is to have institutional case managers prepare offenders for community reentry. The various issues that face offenders on release are many and diverse and can be rather confounding. They include drug addiction, lack of housing, limited education and limited employment options. To achieve success, such needs have to be considered while planning to put in place a comprehensive behavior in an offender upon release (Siegel, 2012). The barriers for this successful reintegration

Concert Review Essay Example | Topics and Well Written Essays - 500 words

Concert Review - Essay Example The combination of these four elements allow for a truly powerful musical connection with the audience. The Celtic Women sung a Capella, with the added orchestra and percussion section beautifully. Some critics have criticized the Celtic Women for using prerecorded music for some of the orchestra. I personally could not tell a difference. The orchestra preforming on the albums is large. It would be impossible to make an orchestra that large to tour on a busy schedule like the Celtic Women have. The live orchestra preformed flawlessly. The prerecorded music did not detract from the overall show. The two songs I enjoyed the most were â€Å"Danny Boy† and â€Å"Somewhere Over the Rainbow†. These two songs were my favorites, because I have heard them a million times. From high school performances of â€Å"Danny Boy† to Judy Garlands rendition of â€Å"Somewhere Over the Rainbow†, I have heard these two songs in a variety of ways. The Celtic Womens performance of these numbers have to the best I have ever heard. The soul wrenching emotion placed into each song made me feel true sorrow and hope. One does not just listen to the Celtic Womens music, but feels it as well. The atmosphere of the Celtic Womens concert was also magical. Lights were raised and lowered flatteringly on the Celtic Women, chorus, and orchestra. The costumes of long flowing dresses gave the women an appearance of floating on air. The fiddlers costume was the most amazing, although like the other Celtic Women, this dress allowed her to dance and fiddle at the same time. The effect was like a fairy dancing across the stage. Smoke surrounded the orchestra, giving off a misty Celtic feel. The whole event was magical. Many critics have argued that the Celtic Women are not authentically Celtic, since they play modern songs like â€Å"Somewhere Over the Rainbow† or even songs with Christian