...deserts defined by Wikipedia are a punishment or reward that is considered to be what the recipient deserved. The next question is who gets to decide what is deserved. Should this be decided by a jury of your peers a judge or just a cosmic display of power? We have laws and procedures to ensure that our criminals get what they deserved defined by our laws. We ourselves are only human though and when does it become our place to decide what consequence is deserving of what act. The legal system is not perfect and can be manipulated and is flawed. Our legal system has to go by physical evidence but it has been proven that the evidence is not always pointing in the right direction. On the other end the people that do good deeds do not always get what they deserve. Someone who does a really good deed does not always get a positive reaction or outcome. I had always imagined the term just deserts as more of a cosmic term. What goes around comes around type thing. Even if someone is wrongly accused of one crime what is to say they did not deserve it for another act that they committed. This would be the universes way of saying you get what you deserve. Many people in prison will tell you they are innocent. On a psychological term some that are in prison will have committed a crime that may be horrendous to the general public but in their minds they have done nothing wrong. What if it was these types of people that were put on a jury to decide others fate? Each person has a different...
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...In the past, studies concerning the hero, such as James Frazer's The Golden Bough, Joseph Campbell's The Hero with a Thousand Faces, Otto Rank's The Myth of the Birth of the Hero, or Jessie L. Weston's From Ritual to Romance, to name just a few, have been dedicated to the study of male protagonists. In Campbell's study, for example, he describes the woman as part of mother nature or as symbolic of mother nature itself, as cosmic goddess or evil goddess, but never as a central figure. As a result, the woman in such studies has been relegated to a secondary role, becoming a facilitator of the journey and its recompense, not its main subject. In The Female Hero in American and British Literature, Carol Pearson and Katherine Pope contend that "our...
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...The idea of the Great Mother is present in several creation stories. In India, Mata Devi squeezed milk from her "ample breasts" to feed all of mankind. In Assyria and Polynesia, the Great Mother birthed only one egg from which all mankind originated. In Babylon, Ishtar gave birth from her "cosmic uterus" which is drawn out in the stars, where as Gaea, in Rome, emerged from the "primal vagina." And in Greece, "Mother Earth" formerly became Eleusis, who gave birth to a sheath of corn every year, associating women and fertility with crop and harvesting. Aside from the power of fertility, the goddess also had the power of death. If the Great Mother could bring man into the world, it seemed feasible enough that she could take him out. In mythologies, goddesses rounded up the dead "like a sheepdog" (Miles) Rosalind Miles, The Women's History of the World.1989. Florence Nightingale, the daughter of the wealthy landowner, William Nightingale of Embly Park, Hampshire, was born in Florence, Italy, on 12th May, 1820. Her father was a Unitarian and a a member of a reforming British political party that supported the aristocracy and later the business community, finally becoming the core of the Liberal Party who was against enslaved labor hard work, especially for low pay and under bad conditions . As a child, Florence was very close to her father, who, without a son, treated her as his friend and companion. He took responsibility for her education and taught her Greek, Latin, French, German...
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...itself in a fairly straightforward manner in the vein of CARPE DIEM. In the third stanza, theauthor writes, “‘Open then the Door!/ You know how little while we have to stay,/ And, once departed, may return no more.” There’s several refrains to this throughout the poem, first in the seventh stanza: “Come, fill the cup. . ./ The Bird of Time has but a little way/ To flutter-and the bird is on the Wing.” The entire ninth stanza describes the summer month “that brings the Rose” taking “Jamshyd and Kaikobad away”, and so forth and so on ad nauseum. Again, in the fifty-third stanza: “You gaze To-Day, while You are You-how then/ Tomorrow, You when shall be You no more?” The poet seems to be in an incredible hurry to get this life going before some cosmic deadline comes due, and more than willing to encourage any of the laiety he encounters in the course of the poem to do the same. Another recurring motif throughout the poem is the time-honored act of downing a few drinks. It appears that either “Wine”, the “Cup” or “Bowl”, and the “Grape” touch every stanza in the poem; the narrator seems to be an alcoholic. In the fifty-sixth stanza he dismisses everything so he can...
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...Retrieved from: http://www.cifas.us/smith/books.html Title: The Ras Tafari Movement in Kingston, Jamaica Author(s): M.G. Smith (With R. Augier and R. M. Nettleford). Published by: Institute of Social and Economic Research, University College of the West Indies, 1960. 54p. Reprinted in: Reprinted in 1968, and in Caribbean Quarterly, vol. 13, no. 3, (September 1967), pp. 3-29; and vol. 13, no. 4 (December 1967), pp. 3-14. UNIVERSITY COLLEGE OF THE WEST INDIES THE RAS TAFARI MOVEMENT IN KINGSTON, JAMAICA. By M. G. Smith Roy Au/;ier Rex Nettleford INSTITUTE OF SOCIAL AND ECONOMIC RESEARCH 1960 CONTENTS Foreword Chapter I II III Introduction History of the Movement Recent Developments 7 8 15 IV The Doctrines of the Movement V The Movement's Current Organisation VI VII What Ras Tafari Brethren Want Summary of Recommendations 22 28 33 38 Appendices I II Letter: Land Grant Letters: Ethiopian Orthodox Church 39 41 43 III Niyabingi Men IV The Creed of a Ras Tafari Man 48 20th July, 1960. My dear Premier, At the request of some prominent members of the Ras Tafari brethren, three members of the U.C.W.I. staff, Roy Augier, Rex Nettleford, and M. G. Smith, spent every day of two weeks with Ras Tafari brethren, making a survey of the movement, its organisation and its aspirations. They have produced a report, which I enclose herewith. The team has made a number of recommendations, which require urgent consideration. The movement...
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...****Take note of points 2 and 6**** Title: Good grief: Lord of the Flies as a post-war rewriting of salvation history Author: Marijke van Vuuren 1. Introduction "It is a great pleasure to meet you, Mr Golding," said King Carl XVI Gustaf, presenting William Golding with the Nobel Prize in 1983. "I had to do Lord of the Flies at school" (Monteith, 1986:63). The Swedish king's words may well be echoed by countless people worldwide who have "had to do" Golding's first novel in various English courses. Indeed, this "unpleasant novel about small boys behaving unspeakably on a desert island" (1) may well have been done to death by exhaustive but reductive reading and teaching. Where Lord of the Flies has been read reductively, Original Sin writ large over it, readers have tended to respond to the novel in terms of its doleful view of humanity or its perceived theology. Its initial success reflected post-war pessimism, the loss of what Golding (1988a:163) has called his generation's "liberal and naive belief in the perfectability of man". Although the novel does not groan under a dogmatic burden to the extent that some critics have alleged, it has seemed the prime example of Golding's earlier writing, a tightly structured allegory or fable. … It is not surprising that the Bible's first and last books, on humankind's "origins and end" beyond the horizons of knowledge, turn to symbolic narrative. In Lord of the Flies Golding draws heavily on imagery from Genesis and the Apocalypse...
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...Chapter I Section 1 Philosophy in the West began, for the most part, in Ancient Greece. In the period of the Fifth Century BCE, particularly in Athens, an incredible number of remarkable thinkers, artists, politicians, etc., participated in the life of the city-state. Their accomplishments have guided and inspired the entire development of Western culture. It’s pretty obvious then, that we ought to know something of their philosopher’s ideas. The most famous are, of course, Socrates, Plato and Aristotle. Prior to these are the so-called Pre-Socratics. The Pre-Socratic philosophers include: the Ionians who attempted to formulate materialist explanations of reality, the Eleatics, who proposed various intellectual conundrums about the nature of being and thought and the Sophists, who taught rhetoric and were an important social force (as their contemporary intellectual descendants are today). Socrates, Plato and Aristotle represent almost a school of thought. Socrates taught Plato, though he did not write down his teachings. After he was executed, Plato did write down what Socrates had taught, in the forms of dialogues, as well as much more which Plato probably thought he might have taught had he lived. Aristotle studied in Plato’s school, the Academy, until after many years he left to form his own. One might characterize all of their philosophizing as the attempt to solve a number of problems left to them by their predecessors in a systematic way. Western philosophy...
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...© Sri Aurobindo Ashram Trust 1997 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA VOLUME 19 THE COMPLETE WORKS OF SRI AUROBINDO Publisher’s Note The first series of Essays on the Gita appeared in the monthly review Arya between August 1916 and July 1918. It was revised by Sri Aurobindo and published as a book in 1922. The second series appeared in the Arya between August 1918 and July 1920. In 1928 Sri Aurobindo brought out an extensively revised edition in book form. For the present edition, the text has been thoroughly checked against all previous editions and against the manuscripts of the revised Arya. CONTENTS FIRST SERIES I Our Demand and Need from the Gita II 3 12 20 29 39 47 57 68 81 94 105 114 124 The Divine Teacher III The Human Disciple IV The Core of the Teaching V Kurukshetra VI Man and the Battle of Life VII The Creed of the Aryan Fighter VIII Sankhya and Yoga IX Sankhya, Yoga and Vedanta X The Yoga of the Intelligent Will XI Works and Sacrifice XII The Significance of Sacrifice XIII The Lord of the Sacrifice CONTENTS XIV The Principle of Divine Works XV 134 145 158 168 177 188 200 212 224 234 247 The Possibility and Purpose of Avatarhood XVI The Process of Avatarhood XVII The Divine Birth and Divine Works XVIII The Divine Worker XIX Equality XX Equality and Knowledge XXI The Determinism of Nature XXII Beyond the Modes of Nature XXIII Nirvana and Works in the...
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...19 Essays on the Gita VOLUME 19 THE COMPLETE WORKS OF SRI AUROBINDO © Sri Aurobindo Ashram Trust 1997 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Essays on the Gita Publisher’s Note The first series of Essays on the Gita appeared in the monthly review Arya between August 1916 and July 1918. It was revised by Sri Aurobindo and published as a book in 1922. The second series appeared in the Arya between August 1918 and July 1920. In 1928 Sri Aurobindo brought out an extensively revised edition in book form. For the present edition, the text has been thoroughly checked against all previous editions and against the manuscripts of the revised Arya. CONTENTS FIRST SERIES I Our Demand and Need from the Gita 3 II The Divine Teacher 12 III The Human Disciple 20 IV The Core of the Teaching 29 V Kurukshetra 39 VI Man and the Battle of Life 47 VII The Creed of the Aryan Fighter 57 VIII Sankhya and Yoga 68 IX Sankhya, Yoga and Vedanta 81 X The Yoga of the Intelligent Will 94 XI Works and Sacrifice 105 XII The Significance of Sacrifice 114 XIII The Lord of the Sacrifice 124 CONTENTS XIV The Principle of Divine Works 134 XV The Possibility and Purpose of Avatarhood 145 XVI The Process of Avatarhood 158 XVII The Divine Birth and Divine...
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...Theories of Ethics Consequentialism (Utilitarianism) Consequentialism sees the rightness or wrongness of an action in terms of the consequences brought about by that action. The most common form of consequentialism is utilitarianism. Utilitarianism holds that one should act so as to do the greatest good for the greatest number. The good as defined by J.S. Mill would be the presence of pleasure and the absence of pain. Utilitarians are concerned with the aggregate happiness of all beings capable of experiencing pleasure or pain including nonhuman animals. They consider the principle of utility to be the act, which produces the greatest balance of good over evil. Utilitarians consider both the happiness-producing and unhappiness-producing consequences of several alternative actions before deciding on one. A nineteenth century philosopher Jeremy Bentham created a checklist called the hedonic calculus. Bentham designed what he termed the hedonic calculus to enable people to measure the overall happiness- or pleasure-producing consequences of actions in terms of their duration, intensity, certainty, propinquity, fecundity, purity, and extent. This tool would not work in today’s society because happiness or pleasure as we know it would be difficult to measure on a numeric scale. There are two forms of utilitarians. Act utilitarians directly apply the principle of utility to each case as it arises. Rule utilitarians apply the principle of utility to general rules of...
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...LIBERTY UNIVERSITY LIBERTY BAPTIST THEOLOGICAL SEMINARY EXEGETICAL PAPER: EPHESIANS 6:10-20 A PAPER SUBMITTED TO DR. CHARLES E. POWELL IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE HERMENEUTICS NBST652 – D07 LUO (SUMMER, 2013) BY VERONICA MEAD LYNCHBURG, VIRGINIA AUGUST 11, 2013 TABLE OF CONTENTS BIBLE PASSAGE……………………………………………………………………………….3 THESIS…………………………………………………………………………………………..3 INTRODUCTION……………………………………………………………………………….3 HISTORICAL-CULTURAL AND LITERARY CONTEXT……………………………………5 CONTENT ………………………………………………………………………………………..6 Be Strong in the Lord……………………………………………………………………...6 Put on the Full Armor of God……………………………………………………………..6 Our Struggle is not against Flesh and Blood……………………………………………...7 The Armor of God—Protection against the Evil Day…………………………………….7 Stand Firm…………………………………………………………………………………8 Feet Fitted with Readiness That Comes from the Gospel of Peace……………………….8 Take up the Shield of Faith………………………………………………………………..9 Take the helmet of salvation and the sword of the Spirit………………………………..10 Pray in the Spirit on all Occasions with all Kinds of Prayers……………………………10 Paul Requests Prayer from the Saints……………………………………………………11 For which I am an Ambassador in Chains……………………………………………….11 APPLICATION……………………………………………………………………………….…12 Stand Strong in the Lord in the Power of His might……………………………………..12 Put on the Whole Armor of God…………………………………………………………12 Prayer…………………………………………………………………………………….13 ...
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...In Book II of the Plato’s Republic, Glaucon and Adeimantus challenge Socrates’ claim that justice belongs in the class of goods which are valued for their own sake as well as for the sake of what comes from them (Rep. 357 b- 358 a). Unconvinced by Socrates’ refutation of Thrasymachus, Glaucon renews Thrasymachus’ argument that the life of the unjust person is better than that of the just person. As part of his case, Glaucon states what he claims most people consider the nature of justice to be and what its origins are. He proceeds to present a version of the social contract theory: They say that to do injustice is naturally good and to suffer injustice bad, but that the badness of suffering it so far exceeds the goodness of doing it that those who have done and suffered injustice and tasted both, but who lack the power to do it and avoid suffering it, decide that it is profitable to come to an agreement with each other neither to do injustice nor to suffer it. As a result, they begin to make laws and covenants, and what the law commands they call lawful and just. This, they say, is the origin and essence of justice. It is intermediate between the best and the worst. The best is to do injustice without paying the penalty; the worst is to suffer it without being able to take revenge. Justice is a mean between these two extremes. People value it not because it is a good but because they are too weak to do injustice with impunity. Someone who has the power to do this...
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...Works Cited Berg, David, “The Millennium.” Deep Truths 27th February 2014 www.deepTruth.com Bickle, Mike, “Session 5 Saints Ruling in the Millennium: what will we do? Internal House of Prayer 1st March 2013 www.Mikebickle.org Couch, Mal, “Will David be Co-reigning with Christ in the Kingdom? Scofield Prophecy Studies 25th February 2014 http:scofieldProphecystudies.org Hoole, John Dr., “Worship During the Millennium.” 22nd December 2014. www.Johnsnotes.com Hunt, Keith, “The Millennium temple? The Prophets Proclaim it?” Restitution of all things. 14th February 2014 www.Keithhut.com Resgin, David R. Dr. “The Rise and Fall of the Antichrist” Lambs and Lion ministries. 2nd February 2014 www.Lambandlionministries.org. Vlach, Michae J. Phd. “the Kingdom of God and the Millennium.” the Masters Seminary Journal. 3rd March 2013 Tonline/ articles “Worship During the Millenial.” 14th September 2010 www.westlakebaptistchurch.org Robert W . Porter Dr. No Cera Book of Revelation Date The Millennium 20 tells us that the Millennium is an era when Jesus Christ will rule the earth for 1,000 years. The word Millennium comes from a Latin word mille (thousands) annus (years) Christ’s rule will began when...
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...Hcontents Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 1 The Last Days—Time to Pierce the Veil . . . . . . . . . . . . . . . . . 9 2 The Dream Factor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 3 Why Are Some Dreams Delayed in Coming to Pass? . . . . .35 4 Nightmares and Dirty Dreaming . . . . . . . . . . . . . . . . . . . . . . 53 5 False Prophets and False Dreams . . . . . . . . . . . . . . . . . . . . . . 69 6 The Psychic Voices Versus the Prophetic Visions . . . . . . . . 83 7 Can a Warning Dream Be Altered Through Prayer? . . . . . 99 8 Learning to Listen to Your Wife’s Warning Dreams . . . . .105 9 What It Means When Dreaming of a Departed Loved One . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .119 10 The Law of the Double Dream . . . . . . . . . . . . . . . . . . . . . 137 11 Angel Appearances in Dreams . . . . . . . . . . . . . . . . . . . . . . .145 12 Why the Symbolism—Can’t God Make It Plain? . . . . . . . .159 13 Four Types of Spiritual Visions . . . . . . . . . . . . . . . . . . . . . . .179 14 Dreams—Amazing Purpose for These Revelations . . . . . . 189 Conclusion: Dreams and Visions— God’s Voice of Intimacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207 Appendix: Detailed Biblical Symbolism in Dreams . . . . . .213 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237 xi one the...
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...(to p.42), Schmicker (to p.199) pdfs (H1) 22 Advaita Vedanta and Non-Locality: Shankara, Schmicker (on ESP, from p. 74), Targ pdfs 27 The Gita: Caste, Dharma: BG 13-22; BG 71-92B; WR 50-59 29 Dharma and Karma: BG 31-36; 92-93; Chopra, Leder/aging, Leder/prayer, (M1) (s-l orientation posting) February 3 Karma and Reincarnation: BG 235-241;WR 63-75; Fox, Bache pdf (H2) (G1) 5 Karma Yoga: WR 26-29, 37-41; BG 93-109 (S1) 10 Karma Yoga and Gandhi; BG 48-63t (H3) (G2) 12 Jnana Yoga; BG 111-131; WR 29m-32m; Ramana Maharshi link (M2) 17 TEST #1 (S2) 19 Raja and Bhakti Yoga WR 41b-50m; BG 133-45; Muktananda pdf 24 BhaktiYoga/Gods and Goddesses; WR 32t-36; BG 169-77; Sanatan, Ramakrishna link (G3) 26 The Cosmic Vision: Gods and Gurus BG 191-209; 262-65 Ram Dass (Neem Karoli Baba) pdf (M3) (H4) March 10 Introduction to Buddhism and the Buddha; WR 82-99; Leder/Buddha pdf; Buddha film 12 The Four Noble Truths, Anicca; WR 99-103b; Sogyal Rinpoche pdf (H5) 17 Anatta, Interbeing, Nirvana; WR 112-119; PS 95-104; Bresnan pdf (S3) 19 Right Views, Intent,...
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