Aphrodite Greek Mythology Of Ancient Greece - 1459 Words

Aphrodite was a major greek goddess , she was the greek version of an asian goddess of life similar to Astarte . Many artist and poets have restricted Aphrodite s role to goddess of love and beauty ,but her functions in ancient greece were varied and complex. The greeks worshiped Aphrodite as a universal goddess called urania (queen of heaven) and as a goddess of civic life called pandemos( goddess of all people ) . In some parts of greece ,Aphrodite was considered a goddess of seafaring and warfare. She was also associated with the myths and ceremonies surrounding adonis, a fertility god who died and was reborn annually . Many myths report that she instigated human love affairs. The roman goddess venus was identified with aphrodite . Aphrodite was married to hephaestus, the blacksmith of the gods . Many gods believed that her beauty was such that their rivalry over her would spark a war of the gods Aphrodite was the daughter of the goddess Dione and zeus , the king of the gods .In earth myths , aphrodite rose full -grown from sea foam The name aphrodite may come from aphros ,the greek word for foam. Zeus married aphrodite to hephaestus- he wasn t seen as a threat because of his ugliness and deformity . Despite this marriage to hephaestus , aphrodite had many lovers . her lovers include both gods and men-including the god ares and the mortalShow MoreRelatedThe Influence of Ancient Greek Mythology on Modern Society Essay1055 Words   |  5 PagesAncient Greek society fell over 2000 years ago but despite this, its mythology still continues to influence our western society. References to Greek mythology can be found all through time and in our western culture. The influence of Greek mythology can be found in our science, arts and literature and our language. When Ancient Greece fell to the Roman Empire, Rome adapted its mythologies which still influence us today as they have through history. That is not to say that Greek mythology wasn’t influencedRead MoreGreek Mythology And The Mythology1154 Words   |  5 Pagesand lessons of Greek mythology have shaped art and literatur e for thousands of years. Later Greek writers and artists used and elaborated upon these sources in their own work. Did you know that in ancient Greece, stories about gods and goddesses and heroes and monsters were an important part of everyday life. They explained everything from rituals to the weather, and they gave meaning to the world people saw around them. Many consumer products get their names from Greek mythology. For example sportsRead MoreGreek Mythology : An Important Part Of Life Essay1431 Words   |  6 PagesGreek mythology (the Greek version of storytelling) was an important part of life in ancient Greece. The gods and worship was also an important part of family life. Storytelling was how legends about the gods got passed on from generation to generation. The Greek people believed that all of the gods came from Gaia (the earth) and Uranos (the sky). They also believed that they argued, fell in love, and went to parties, just like an adult human. (Barrow, 2013) Greek mythology emphasized how natureRead MoreWomen Of Ancient Greek Mythology Essay1535 Words   |  7 Pagesregarded as the subservient gender, an idea that was no different in Ancient Greece. Throughout Greek mythology, women were considered inferior and troublesome symbols, while men were known for courage, leadership, and strength. While there is no argument of the flagrant sexism that is illustrated in Greek mythology, it can also be claimed that women were given a situated position of freedom, necessity, and power as well. Many popular Greek plays and myths contain several complexes and well described femaleRead More Greek Goddesses Essay1145 Words   |  5 Pages The Greek Goddesses In Greek mythology the gods and goddesses of Mount Olympus played a major role in everyday life. The Greeks respected them and thought of the gods as all mighty. In Ancient Greece the people honored and believe in the deities. Myths, poems, and epics tell the stories and beliefs referring to the gods and goddesses. Many literary works display the power and jobs of the goddesses. The Greek people lived to please the deities in hope of gaining a better lifestyle. TheRead More Mythology Essay887 Words   |  4 Pages â€Å"To some extent, mythology is only the most ancient history and biography. So far from being false or fabulous in the common sense, it contains only enduring and essential truth, the I and you, the here and there, the now and then, being omitted. Either time or rare wisdom writes it.† -nbsp;nbsp;nbsp;nbsp;nbsp;Henry David Thoreau (1849) Every culture has evolved its own mythology, defining its character and offering a way to understand the world. Myths of every culture reveal the powerRead MoreTo Helen by Edgar Allen Poe Analysis Essay1727 Words   |  7 Pagesbarks of yore That gently, oer a perfumed sea, The weary, way-worn wanderer bore To his own native shore. On desperate seas long wont to roam, Thy hyacinth hair, thy classic face, Thy Naiad airs have brought me home To the glory that was Greece, And the grandeur that was Rome. Lo, in yon brilliant window-niche How statue-like I see thee stand, The agate lamp within thy hand, Ah! Psyche, from the regions which Are Holy Land!† By Edgar Allan Poe â€Å"To Helen† by Edgar Allan Poe isRead MoreEssay Greek Gods - The Historical Background554 Words   |  3 PagesGreek Gods - The Historical Background Greek gods were an essential part of Greek mythology. Our proper knowledge of the ancient Greek gods can be traced back to Homer who wrote The Iliad and The Odysse. It is also believed that the myths were heavily influenced by the Mycenaean culture that existed in Greece from 1700 to 1100 BC. However there is some evidence that the beginnings of Greek mythology and beliefs can be traced back to the ancient Middle Eastern cultures. There are manyRead MoreGreek And Roman Painting And Floor Mosaic Essay1228 Words   |  5 PagesAs a student in ARH 270: Introduction to Ancient Art in Greek and Roman Mural Painting and Floor Mosaic, I have developed a greater understanding of art in the ancient Mediterranean world, in regards to ancient Rome and Greece. For the Fall 2016 semester, some of the knowledge that I have gained includes being able to visually analyze a work of art in its historical context. For instance, I have learned to visualize the artwork, This includes, but is not limited to style, technique, relation to previousRead MoreTrojan War: Fact or Fiction?1298 Words   |  5 Pagesinvited to the wedding. Enraged at this, she stormed into the wedding and threw a golden apple of discord on a table. The apple had the inscription â€Å"For the fairest† a quarrel soon arose between three powerful goddesses. The three goddesses; Hera, Aphrodite, and Athena all wanted the title of fairest. They want ed to Zeus to be the judge of this contest. Not wanting to be involved in the quarrel, Zeus sent Hermes to get Paris, the Trojan prince, so that he could judge the three (History of the Trojan

The Key Characteristics Of Lasswell s Policy Orientation

A Literature Review on the Key Characteristics of Lasswell’s Policy Orientation Lasswell’s formation of public policy is founded upon fundamental characteristics that establish the view that policymaking rests on scientific analysis and a practical application, concluding on the necessity of a policy science to understand the full complexities of policy formation. An analysis and discussion of these characteristics can be found in the following academic articles: ‘Revisiting Lasswell’ by James Farr, Jacob S. Hacker and Nicole Kazee, ‘From the old to the new policy design: design thinking beyond markets and collaborative governance’ by Michael Howlett, ‘Policy Dismantling’ by Andrew Jordan, Michael W. Bauer and Christoffer Green-Pedersen, and lastly Nick Turnbull’s ‘Harold lasswell’s â€Å"problem orientation† for the policy sciences’. As per a literature review I will begin by first outlining the defining characteristics of Lasswell’s policy orientation, then providing a s ummary of the four identified articles, after which a comparison and contrast will occur respective to each characteristic outlined. One of the aforementioned characteristics of Lasswell’s policy process is the emphasis on the importance of knowledge, as contextual and a non-neutral activity, encouraging continual and collective participation within the policymaking process. Another significant characteristic is the role of policy scientists, particularly as a social activity, and the problem of

Irrationalism Free Essays

string(66) " in western culture for the first time in the nineteenth century\." TABLE OF CONTENTS: 1: Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 2 2: What is Irrationalism?†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. We will write a custom essay sample on Irrationalism or any similar topic only for you Order Now . 2 3: Origins of Irrationalism†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 2 3. 1: The Limits of Rationalism†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦2 3. 2: The Religious Issue†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 3 4: Historical Synopsis†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦3 4. 1: Ancient Greek Era†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦4 4. 2: Medieval Mysticism†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 4 4. 3: Modern Era†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 4. 4: The Historical Culmination of Irrationalism†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 5 4. 5: The Twentieth Century†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦6 5: Critical Evaluation†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦7 5. 1: Irrational vs. non-rational†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 7 6: Conclusion†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 8 7: References†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦9 1. 0: INTRODUCTION: The term irrationalism, which depicts a 19th and early 20th century philosophical movement, is a trend that claims to enrich or broaden human apprehension of life beyond the horizon of reason. This movement, as shall be demonstrated in this work, arose as a sort of reaction against the traditional over bloating of the capacities of human reason. Thus, it sought to incorporate other aspects of human life such emotions, will, passion and even faith. Accordingly, such movements like voluntarism, mysticism or religion, romanticism et al, find their place within this trend. But it must be noted at once that this movement does not seek to negate or refute the capacities of human reason. Instead it seeks to postulate that with rationality alone, human beings cannot explore certain areas of life which are in themselves unavoidable experiential data of human life. It is to delineate elaborately on the tenets of this trend that this work is poised to do. To achieve this, we have opted to render this exposition in accordance with the above given outline. 2. 0: WHAT IS IRRATIONALISM? Irrationalism refers to â€Å"any movement of thought that emphasizes the non-rational or irrational element of reality over and above the rational† . More than a school of thought, irrationalism is a multi-faceted reaction against the dominance of rationalism. As such, it played a significant role in western culture towards the end of the nineteenth century and at the beginning of the twentieth century. Irrationalism need not be opposed to reason. It can consist of a simple awareness that the rational aspect of things tends to be overemphasized and that this needs to be compensated by an emphasis on intuition, feeling, emotions, and the subconscious, etc . 3. 0: ORIGINS OF IRRATIONALISM: There are at least two main sources of irrationalism, viz: ?The Limits of Rationalism: First, we see that even the most consistently rationalist approach of the world will yield, in the end, some ultimate notions that can no longer be grasped or expressed through rational language. Such include questions of truth, goodness, beauty, and so on). This clearly appears in ancient Greek philosophy. In the eighteenth century Enlightenment, a somewhat superficial confidence in reason was often maintained, and the question about ultimate realities was thus avoided. Still, Voltaire, a typical representative of the â€Å"Lumieres,† was very skeptical about the natural lights of human reason and the ability to find definitive answers. Nineteenth century Positivism, finally, appeared as the culmination of human confidence in reason based on scientific advances. The positivists’ belief that scientific reason would make all other approaches obsolete, however, was soon largely rejected as a naive illusion. Irrationalism has therefore acted as a recurrent challenge to the belief that analytical or deductive reasoning was the alpha and omega of human mental activity . The Religious Issue: A second challenge to the preponderance of reason has come from the religious side. All the world’s religious traditions, based on immediate experience as much as revelation, have an acute awareness that the human predicament is at odds with the very ideal of perfection and happiness. In Christian thought, there is the dual notion of God’s j udgment and his grace, a position best expressed by the apostle Paul and revived most famously by the Reformers, such as Martin Luther King Jnr. nd Jean Calvin. The very notion of sin in a world created by an omnipotent and good God seems contradictory to reason. This dissonance is heightened by such paradoxical biblical formulations like, â€Å"those who want to live will die and those who want to die will live† and â€Å"the first shall be the last. † Thus, in the religious context, irrationalism takes on the nature of paradox and mystery. It is not possible for unaided human reason to fully grasp the meaning of the human condition. It has to be accepted that two basic facts (God and evil) coexists in a way that cannot be rationally explained. Only faith or spiritual intuition can somehow comprehend what is meaningless for reason alone. This position maintains a strong presence, even where attempts at offering rational explanations abound. In various different contexts, other world religions have approached the same basic issue and offered a response that invariably amounted to a rejection of rationalism . In the religious world of the Far East (notably India and China), the response has often been sought in higher wisdom involving spiritual perception and allowing the believer to see how seemingly contradictory notions can harmonize on a higher plane. There is also a general insistence on the need to find the right attitude in approaching everyday life and its ultimate questions. Finally, in Zen Buddhism, enlightenment through direct experience, by which one is jolted out of one’s habitual condition, is seen as the answer. Thus, religion’s response to the limits of reason tends to have a strong emotional, experiential, and voluntary component. 4. 0: HISTORICAL SYNOPSIS: The history of western philosophy has been overwhelmingly dominated by the notion that reason and intellect determine the value of thought, culminating in eighteenth century rationalism, nineteenth century positivism, and twentieth century logical positivism . Irrationalism has thus mostly been a secondary reaction defended by a few minor figures, an element embedded in the thought of otherwise rational thinkers, or an underlying and largely hidden element. A closer look, however, reveals the importance of non-rational issues and the emotional factor, notably in fields like ethics, aesthetics, education, axiology, and even such a bulwark of rationalism as epistemology. Irrationalism became a major force in western culture for the first time in the nineteenth century. You read "Irrationalism" in category "Essay examples" Its impact reached far beyond philosophy and the academia and was felt in the whole of society, including the political sphere, from the Romantic period to World War II, and beyond. ?Ancient Greek Era: Ancient Greek philosophy is generally recognized as the paragon of rational thinking. Its giants, Plato and Aristotle, viewed the rational mind as the essence of human identity. For Plato in particular, the realm of emotions linked to physical existence represented the lower counterpart to the eternal beauty and goodness of immaterial, rational souls. But his philosophy in fact culminates in a strongly mystical form of idealism. The immortality of the soul, eternal truth and beauty in particular, are introduced as the result of a higher insight, not of deductive or analytical thought. Such a trend continued in Neo-Platonism. Plato and his mentor Socrates are also related to the Mystery religions of ancient Greece which are often referred to in mythical form in the Platonic dialogues . The Eleusian Mysteries and the Delphic Sibyl are two examples of what Nietzsche would later call the â€Å"Dionysian element of exuberance and spiritual drunkenness† in Greek culture—an element that would combine with the plastic and formal element of light, the Apollonian element, to produce the masterpieces of Greek culture. In earlier Greek philosophy, that element could already be found in the works of Empedocles and Pythagoras. It was very influential in Greek tragedy and poetry. The cryptic aphorisms of Heraclitus, another pre-Socratic philosopher, also stand in stark contrast to the smooth flow of rational discourse, though his dialectic does not directly advocate irrationalism . Finally, the notion of destiny of fate arbitrarily willed by the gods of the Olymp constitutes an endorsement of irrationalism. Within such notions, things don’t make sense. They just have to be accepted. ?Medieval Mysticism: In medieval thought, irrationalism appears in the form of mysticism and voluntarism. Even Thomas Aquinas, probably the most rationally oriented of the middle age theologians, had a mystical experience towards the end of his life in which it appeared to him that all he had written was like â€Å"straw† . Mystically oriented writers like Meister Eckhart and Jakob Bohme saw knowledge of God as limited to negative theology. For the via negativa, the only positive statements that could be made about God were those negating ossible limitations of his Being (God is not finite, etc. ). The whole history of medieval thought – which reflected Christianity, Judaism and Muslim—was about defining the boundaries of the rational philosophical approach in its confrontation with faith, i. e. an approach that transcends human reason. ?Modern Era: Among the great metaphysicians of the seventeenth century such as Descartes, Leibniz , inter alia, French Catholic thinker Blaise Pascal represents an illustrious exception. The highly intellectually gifted mathematician came as an early precursor of Christian existentialism and famously stated that the â€Å"heart has its reasons that are unknown to reason† . Pascal also made the equally famous distinction between the God of Abraham, Isaac, and Jacob and the â€Å"God of the philosophers,† i. e. , understanding through revelation and understanding through reason . Pascal’s position somehow forms a continuation of the Augustinian tradition defended by Duns Scotus and its volutaristic emphasis on the will to believe, rather than rational conviction. The Historical Culmination of Irrationalism: The real breakthrough of irrationalism came with the backlash against the rationalism of the Enlightenment and the subsequent wave of Positivism. At the end of the eighteenth century, Immanuel Kant had concluded that reason cannot give certain and ultimate knowledge about reality, especially not about God and the transcendent. In this, he wanted to make place for faith, which he also saw as a form of reason. The question over what counts as reason and what does not would thus later become an important one. For many, â€Å"anything not related to scientific knowledge of the empirically known universe does not qualify as reason† . For others, especially in the era of Romanticism, â€Å"the mind’s innate ability to recognize the reality of the Ultimate represents the highest peak of reason† . At this point, one has a convergence between rationalism and irrationalism, with mostly a difference of terminology. Friedrich Heinrich Jacobi, Jakob Friedrich Fries, and Johann Georg Hamann are noted representatives of that period . The German Idealists are another example of thought systems developed with great emphasis on rational thought, but culminating in often highly irrational speculation. This is true even of Hegel, and his panlogism, and much more so Schelling, especially in his later, mystical phase . With Arthur Schopenhauer, irrationalism is embraced fully in the form of voluntarism . A blind will is presented as the foundation of existence, while the world of rational representations only forms the deceptive surface of things (in ways similar to Indian thought). Friedrich Nietzsche was equally skeptical of the west’s rational tradition and its shallow ethical codes, stressing such notions as the will to power and the playfulness of a child . In the Christian tradition, Soren Kierkegaard was strongly critical of the rational constructions of Hegel and proposed the â€Å"leap of faith† of the existentialist attitude as an alternative. His overall orientation, usually without the Christian connotation, would be maintained in the thought of twentieth century existentialists like Jean-Paul Sartre. For Henri Bergson, whose intuitivism was based on the notion of elan vital (vital thrust), rational thought was equally ill-equipped to grasp the essence of things. Finally, even a strongly intellectual philosophy like Edmund Husserl’s phenomenology is based on intuition as an element that comes prior to rational analysis in the perception of reality. The above list of names, to which many others could be added, exemplifies what Paul Tillich had in mind when he referred to the strong irrational undercurrent in western thought. Philosophical irrationalism would expand into many other areas of culture, including history (as shown in the works of Wilhelm Dilthey and Oswald Spengler) and, most famously in psychoanalysis (as shown in the works of Sigmund Freud, Carl-Gustav Jung). The latter’s implication is that irrational unconscious forces are really shaping human life. William James would espouse another form of non-rational emphasis in explaining the workings of the mind and that is Pragmatism, which argues that positions are essentially justified when they work. The Twentieth Century: The clash between rationalism and irrationalism would continue throughout the twentieth century, with rationalism being reinforced by the stunning development of science and irrationalism being bolstered by the obvious senselessness of many world events. A possible point of convergence has been contemporary science’s recognition of the inadequacy of the traditional mechanistic worldview and its advocacy of a muc h greater sophistication in attempts to grasp the nuances of its key notions. This has led many to abandon scientific reductionism and its denial of the unfathomable realm of the spirit. In the philosophical world, postmodernism has seen a wholesale rejection of all hitherto accepted certainties. Thus, there is paradox of a contemporary world where humankind has a firmer grasp and control over natural phenomena than ever, but one in which, at the same time, the rational nature of that world has been increasingly challenged in ontology and epistemology as well as in ethics (e. g. Nietzsche and more recently Michel Foucault and their refusal to accept given norms) . 5. 0: CRITICAL EVALUATION: From the foregoing, it is clear that much of what passes for irrationalism, in fact, does not challenge the validity of reason, but rather opens the possibilities of other realms of investigation that had been previously ignored by the rationalist tradition. This comes together with a rebellion against the rationalization of a reality that is perceived as absurd or ethical rules that are perceived to be abusive in their pretension to be rationally grounded. Nevertheless, the thrust of our evaluation herein shall focus on distinguishing between two terms that may seem compounded. This shall enable us with the ability to conclude whether the philosophers of this trend were either irrational or non-rational. ?Irrational vs. Non-rational: The difference between non-rational and irrational is not as easy to define as it may appear. German authors, like the philosopher of religion Rudolf Otto, often use the equivalent of the English â€Å"irrational,† but translators of their writings prefer to use â€Å"non-rational† to avoid giving the impression of an anti-rational bias. Indeed, in a context such as Otto’s, irrational is meant to convey the meaning of something that eludes the grasp of reason, a depth dimension of the human psyche that cannot be appropriately expressed in rational language. It does not mean that the author rejects the rational discourse altogether. In the case of Otto, the contrary is the case. This author strongly stresses the need for academic discourse to proceed according to strict rational rules and to avoid the excesses of romantic enthusiasm. Otto merely wants to show that reason is not alone and that once it has spoken, something remains that can nly be grasped intuitively and expressed in symbols. Similarly, today’s sociology of religion generally understands myths as a genuine and irreplaceable component of the human discourse, one that can express certain realities better than straight scientific talk and even reach where that talk cannot go. There is no negative connotation attached to myth under these circu mstances. 6. 0: CONCLUSION: In the end, the understanding of irrationalism in the sense of non-rational or irrational is a matter of worldview. For those who consider that the universe and if applicable, the Supreme Being, form a whole that is non-contradictory and where intellect, emotion, and will coexist harmoniously as different aspects of that reality, non-rational will have to be chosen as the proper expression. In that perspective, irrational will have to be reserved for the cases of opinions or behavior that fails to abide by the accepted rules of reason—not to describe that which transcends the realm of reason. In the main, few will defend a strong version of the opposite position that contradiction lies at the heart of everything. Such a position would make any discourse impossible, including that of those who hold this position. But various thinkers have emphasized the paradoxical nature of reality. In such a view, reality may not be fully contradictory, but it presents essential features that will always stand in paradoxical position to each other. Such is in general, the position of dialectical philosophy. Other strong forms of irrationalism are those which argue a fundamentally absurd nature of the world or the complete irrelevance of the rational discourse. Be these as they may, we rest our case in the contention that irrationalism stands at par with rationalism with only a slight difference in their respective emphasis. REFERENCES: ?Benne, Kenneth D, Contemporary Irrationalism and the Idea of Rationality, In: Studies in Philosophy and Education. Volume 6, Number 4 / December, 1969 ? Bergson, Henri, Creative Evolution. Dover Publications, 1998, ISBN 978-0486400365 ? Dewolf, L. H, Religious Revolt Against Reason, Greenwood Publishing, ISBN 978-0837100616 ? Kierkegaard, Soren, Concluding Unscientific Postscript. Princeton University Press, 1941. ISBN 978-0691019604 ? Kierkegaard, Soren, and Howard Vincent. Philosophical Fragments, Princeton University Press, 1962. ISBN 978-0691019550 ? Nietzsche, Friedrich, Beyond Good and Evil. Digireads. com, 2005, ISBN 978-1420922509 ? Nietzsche, Friedrich, and Walter Kaufmann, On the Genealogy of Morals and Ecce Homo, Vintage, 1989. ISBN 978-0679724629 ? Pascal, Blaise, Pensees, LGF Livre de Poche, 2000, ISBN 978-2253160694 ? Plato, The Symposium, Penguin Classics, 2003, ISBN 978-0140449273 ? Schopenhauer, Arthur, â€Å"Die Welt als Wille und Vorstellung†, 1818/1819, vol. 2: 1844 (The World as Will and Representation, sometimes also known in English as The World as Will and Idea), Dover Publications, 1966. ISBN 978-0486217628. ?Stumpf, Samuel E, â€Å"Philosophy: History and Problems†, The McGraw-Hill Companies, Inc. , 1221, Avenue of the Americas, New York, NY, 10020, ISBN 0-07-240635-6, Sixth Edition, 2003. OTHER SOURCES: ?Encyclopedia Britannica. com. ?Guide to Philosophy on the Internet. ?Routledge Encyclopedia of Philosophy. ?The Internet Encyclopedia of Philosophy. How to cite Irrationalism, Essay examples

Educational Legacy of War Essay Example For Students

Educational Legacy of War Essay I remember growing up and playing various video games as a young child. Many of these video games were extremely violent games, games in which my friends and I could learn how to control a gun and kill enemies. In addition to those games, I remember seeing commercials for movies in the theater that were violent movies filled with scenes of fighting and defending oneself against the enemy. Regrettably, I suppose I was brought up to view war as a mediocrity in society. This is what Clarence Karier seems to talk about in his lecture on the educational legacy of war, about the lessons war has taught us. Karier begins his lecture by explaining how society has a false belief in the myth about America being a peaceful nation. He continues to list the various wars that our country has been a witness to throughout the 19th century, as well as throughout the 20th century. Essentially, Karier is trying to convey to the audience how America has indeed been in the state of constant war, and is not truly a peace-loving nation. For if America were truly a peace-loving nation as we claim to be, we would not see our state and national governments in great debt because of military expenditures. We also would not have to live with the fact that America has gone from greatest creditor nation to greatest debtor nation in the world, and all within our lifetime too. As Karier continues on through his lecture, he states that the second myth is the belief that war is temporary. He explains how once we experience war, we can never really ever return home, for those traumatic times of war are forever in the memories of the soldier and the community as well. Karier himself defines war as a heightened undemocratic experience in living from which much is learned. (Karier, 4) The lessons of war are taught to the living, they are found in our behavior long after the guns have ceased firing and these lessons are destructive to a democratic society. The fundamental notion of war is that the end justifies the means. However, in war, we routinely violate civil rights and basic human rights to life. Therefore, these undemocratic methods of war result in undemocratic ends. War cannot therefore secure democracy. However, the American people seem to think that it can, for they have been somewhat tricked into believing so. We have been taught that we are a peace loving nation and that we only engage in war to defend ourselves. Karier takes his lecture into explaining how things such as open propaganda have been effective in gaining the consent of the people to enter war. However, what the majority of the American society does not realize is that the government has control over media and has the power to say what can and can not be released for public knowledge. They can use this tool as a manipulating device to get the approval of the people to declare war on another nation. They try and get the public to dream of the American destiny to rule the world and have raised American society on things such as western frontier movies where cowboys fight to gain the frontier that is theirs. They have raised society on other movies as well, which educate the public to accept the lawfulness of the National Security State. Not only have movies done this, but video games as well, teaching our youth about war and preparing them to be future soldiers. Karier continues in his lecture to explain how agencies, such as the CIA have been a manipulating tool in society, keeping various things top secret from the public. They have the power to manipulate the media, such as television and newspapers. They can use higher education as a means of going about their operations, mainly experiments, including ones about controlling minds. The thing that is unusual about all of that is how the American people have come to accept this secrecy of the government and the principle that the end justifies the means. What most people do not realize is that our National Security State has been extremely destructive to our democratic values, traditions and institutions. Karier comes to the conclusion that the most significant legacy of war is perhaps the education of the American people, which has taught our American society to accept the goal of world empire and believe that the National Security State is absolutely essential for American security. However, it is a fact that because of secrecy and the government hiding certain information from the public, that the American dream for democracy has been forsaken. As Giambattista Vico said . . . the world of civil society has certainly been made by men, and that its principles are therefore to be found within the modification of our own human minds. (Karier, 28-29) That explains perfectly how the government, or the men according to Vico, has truly made society what it is, they have made their own history by controlling what the people know and dont know.The conflict theory sees the social world in continual struggle. A conflict theorist would simply see war as a constant struggle between competing groups. Conflict theorists also believe that people are truly shaped by power, coercion, and authority. Therefore, they would strongly support the theory that the government has made society by controlling what is known by the American people. The government has used its power to manipulate the media and has kept things from the public about war and other military issues. An oral presentation arguing for the legalisation Essay Once again, we see the return to that infamous question; does the end truly justify the means? Should we really be subjecting children to such violent images just so that they can be better prepared to be soldiers to defend our country? Many people would say yes to that question, however, I find that it is not necessary to take such measures. Why should innocent children be taught to be comfortable with violence? On the contrary, they should more importantly be taught how to be peaceful, not taught to be comfortable with taking action against the enemy and then be told lies about America being a peace-loving nation. Perhaps that is the root of one of our nations largest problems. Instead of raising our children to make peace, we prepare them for war. We claim to be one thing, peaceful, yet fail to actually be it; then teach our children to claim that same thing, yet again fail to teach them how to be it. Does that not seem odd? Through Kariers lecture we find that the most significant legacy of war had been the education of the American people. That education has taught us to accept the goal of World Empire and believe National Security State is absolutely essential for American security. However, shouldnt we change our educational approach? Instead, shouldnt we begin to teach America how to truly be peaceful people and not just say that we are? This way, if we really learn to be peaceful people, we will not have to worry so much about our National Security State. I find it so disheartening that these days, instead of seeing children dress up as the traditional ghost or witch for Halloween, we see them dressing up as ninjas and Mighty Morphin Power Rangers. Functionalists would most likely notice how today violent and aggressive behavior of children has often been correctly attributed to television viewing. Television is not the only source from which such behavior can be learned, but is one of the most prevalent sources available to children of all ages in the United States. It socializes children in a way, preparing them for their futures as soldiers against enemies. But how does television viewing cause children to learn these militaristic habits of being more violent, aggressive or anti-social? Studies have shown that television violence affects children by desensitizing children to the horror of violence, teaching them to accept violence as a solution to problems, teaching them to imitate the violence they see on the television and leading them to identify with characters seen on television. The amount of violence in television programming is obviously directly related to the amount of violence witnessed by children. In 1985 alone, 85% of all television programming contained violence, with 92.1% of cartoons aired containing violence. These cartoons generally contain one violent act every three minutes! (Liebert and Sprafkin, 117) While cartoons are often seen as innocent and safe for children to watch, with such rampant violence in them, are they truly safe and innocent?Any person watching a single violent television program can become more aggressive; in children, this phenomenon is also applicable. In reality, children are more affected by television than the average adult. Children who watch violent television programming, especially programming in which the violence or aggression is realistic, frequent and/or unpunished tend to become more violent and aggressive, immediately after the program and/or much later, sometimes even years later. One of the most disturbing areas of television and children involve the types of programs children seem to be watching. For example, one of the most popular television shows of the 1990s, Mighty Morphin Power Rangers, is almost entirely occupied with using violence to solve the various problems the characters must face. Additionally, these characters are praised rather than punished for using violence to solve their problem(s). Consequently, the viewers learn that violence is an acceptable solution, while also not learning any other problem solving techniques. In fact, according to recent research, childrens programs are the least likely of all genres (of television shows) to show the long-term negative consequences of violence. (5%) (http://www.cep.org/tvviolence.html) Clearly, children watching television all over America are learning to embrace violence, often the wrong solution to any problem. Hence, what else can we expect from them when they bring the violence and aggressiveness into the community, such as into their own schools?Concerning all the events, which have occurred within the past month, it is imperative that we begin with our nations children and teach them how to be peaceful, for they are our hope for the future. If we continue to allow them to view and participate in violent things, they will never come to know the meaning of peace. Instead, they will begin to become accustomed to seeing acts of violence as normalitys in our society; start to view events such as the September 11, 2001 terrorist acts as just another everyday act of violence. What an even greater tragedy that would be if we allowed that to happen, and so it is clear that we must change our view on the educational legacy of war. It is an essential action we must take in order to change and be able to honestly say that we are a peaceful nation. Words/ Pages : 2,719 / 24