Childs personality and life Essay

Andy Murray is one of the more extrovert tennis players on the tennis court and is known for his frequent outbursts of passion and his aggressive style of play. In December 2004 he was named the Young Sports Personality of the Year which supports my theory that he is an extravert. Also Andy Murray does not shy from the media he often talks about his game, coaches and even family members such as: After a match against Stepanek, he spoke to the media saying; â€Å"I was pretty happy with the way I played and you could see that by the celebrations and my mum making an idiot of herself† A more introverted person would usually just talk about there performance and there own reaction. Tim Henman Tim Henman is one of the more introvert tennis players on the field he is quite conservative and quiet. His celebration (the trade mark fist clench) supports that he is conservative though he may have an outburst of passion it usually is quirt and short. Tim Henman does get a lot of media attention because he is England’s number one, though he can handle the media spotlight know when his career first started he did not like all the media attention and tried to avoid it. That showed an shy introverted characteristic. A more extroverted person would of liked being centre of attention and looked forward to meeting with the media. Rugby Union The two rugby union players I have chosen to investigate are Martin Johnson and Johnny Wilkinson. Martin Johnson Martin Johnson is one of the well known and accomplished captains of all time. He captained England to the 2003 Six Nations Grand Slam and led club side Leicester Tigers as they won four consecutive Zurich Premiership titles and a European Cup double. He has also toured with the Lions three times. He became the first man in history to captain them twice when he led the Lions on the tour of Australia in 2001, after leading the winning tour of South Africa in 1997. On the pitch he is a player who inspires the best out of his players by leading by example and shouting encouragement and instructions which shows extravert qualities. Off the pitch when Martin Johnson talks to the media he does not like talking about himself which is unusual for an extravert but when talking to the media he always focuses on the collective which shows he is a big team man. In the interview after the winning world cup final he said: â€Å"It was a huge effort by the entire squad of players, coaches and backroom staff, everybody. Thanks to the fans – they were incredible† he also said â€Å"I can’t say enough about the team† What he said to the media reinforces that he is a big team man. This also shows an extravert characteristic of enjoying doing activities that involve other people Johnny Wilkinson Johnny Wilkinson is an introverted rugby player but the drop goal during extra time that won England the World Cup in 2003 made him the most famous players in international professional rugby. On the field he has a reputation for accurate kicking and fierce tackling; off the field he has a reputation for practicing incessantly and avoiding publicity. This shows two introverted characteristics one of doing things alone (training) two avoiding media attention (publicity) being shy. Are we born with our personalities? The answer is well there isn’t one there is only theories weather we are born with a personality. I believe we may be born with a personality disorder (mental disorder) but they are the ones that have been scientifically proven. I believe our personality depends on environmental factors (schools physiology etc) and hugely how our parents interact with us and other people. Children learn from copying others and they copy there parents more than anybody. ‘Parents are gods in the eyes of their children ‘I think that phrase sums up how much a parent affects a Childs personality and life.

Japanese course for teachers in Elementary Schools Essay

What are the minimal Japanese language competencies for our team teachers working in Japanese Elementary schools? Through this question I hope to make explicit and test methods of data collection, diagnostic testing, and needs analysis; and determine if these methods transfer to another language. This data will be used as a basis for collecting authentic materials to prepare a Japanese for Specific Purposes language course. Setting We have 12 British Council teachers team teaching in 24 Japanese junior high schools and one elementary school This is a completely Japanese environment (e.g. dress, code of conduct, meetings are all done in Japanese). Primarily our teachers rely on our team teachers to translate important information such as scheduling, written messages, problems with the photocopier, dealing with disruptive students, etc. In the future we would like to expand into Tokyo elementary schools, however, the board of education has expressed reservations about our Japanese ability and that our British Council teachers need to be linguistically self reliant in the schools Objective. I would like to look at creating a series of Japanese language competencies similar to the CEF guidelines for our British Council teachers teaching in elementary schools such as: â€Å"I can read instructions on a photocopier† or â€Å"I can interact in a simple way dealing with a change of school schedule†. By collecting feedback, writing competency guidelines and finally creating a diagnostic test, I hope to examine the methods of data collection and analysis that I have read about studying for this module. I would like to compare my journey from data collection to course objectives to similar cases of TESOL course design such as Johan Uvin when he designed workplace ESOL (Graves ed. , 1996). Furthermore I believe that by using native English speakers as the students, I can examine more closely what our needs are (without interference from the native language). Then I can compare it to data collection methods and needs analyses that we use for our TESOL students. I am considering this as a sub-aim (the differences and similarities of data collection from L1 to L2 informants). To determine the competencies I must resolve these questions: 1. What situations our teachers find themselves in an Elementary school context where written or spoken Japanese is needed or used? 2. What expectations the Japanese team teachers or schools have in regards to what their needs are regarding communication with our staff? 3. What expectations our teachers have and what they would like to know how to say, write or read? Data collection I propose three ways for data collection, which would be done concurrently 1. Diaries: British Council teachers in both elementary schools and JHS will note down situations and times when they needed Japanese or would have liked to know how to say something in Japanese. (Long, 2005) 2. Interviews with our team teachers and elementary teachers on what they would expect our teachers to be able to do or say. These interviews/ questionnaires might have to be done in Japanese. (Anderson, 1998) 3. Questionnaire or survey of what BC teachers would like to learn in a course (Hinkel, 2005) I believe that using three ways of data collection will bring me a fuller and more varied sample of information. This will also give me more access to the differing stakeholders. Research Plan 1. I propose first to identify current and leading ideas of needs analysis and data collection. 2. Then I will test and verify these methods using both native speakers and Japanese team teachers to create the diaries and questionairres. 3. From this data collection, I will write minimum guidelines for Japanese linguistic competency in Elementary schools. 4. With this, I will write and send out a diagnostic test based on these results. 5. Finally, I will collect authentic materials to use in a Japanese language course. Issues I realise that developing a Japanese language course falls outside of the TESOL area. However, I believe integration in the country or work atmosphere is an overlooked area of our work. I would also say that it falls under the area of Educational Management in TESOL and therefore I believe it is a valid area of study. Furthermore, data collection and analysis methods that I have covered in my reading for this module should be universal and apply to any language. I believe that by using native speakers for some of the actual needs analysis allows me to communicate with the students (in this case the BC teachers) in a way that can test or validate certain presumptions of language learning and needs analysis. Background Reading Anderson, G. and Arsenault, N. 1998. Fundamentals of Educational Research. London: Routledge Farmer. Graves, K. (Ed. ) 1996. Teachers as Course Developers. Cambridge: CUP. Hutchinson, T. and Waters, A. 1987. English for Specific Purposes: a learning centred approach. Cambridge CUP: Chapter 8. Nunan, D. 1992. Research Methods in Language Learning. Cambridge: CUP. Nunan, D. 1988. Syllabus Design, OUP. Skilbeck, M. 1982 â€Å"Three educational ideologies† in T. Horton & P. Raggat (eds) Challenge and Change in the Curriculum, Hodder & Stoughton. Long, M. 2005. Second Language Needs Analysis. Cambridge: Cambridge University Press. Wallace, M. 1998. Action research for language teachers. Cambridge: Cambridge University Press. Hinkel, Eli. (Ed. ) 2005. Handbook of research in second language teaching and learning. New Jersey: Lawrence Erlbaum Associates.

Learning Disability in Students Research Paper Example | Topics and Well Written Essays - 4000 words

Learning Disability in Students - Research Paper Example The data requirements for this purpose fall into two broad classes - primary and secondary information. The secondary information is collected from the already published information by judiciously choosing the most relevant aspects from the available literature or documents. While, the primary information refers to the direct information collected from the samples selected or chosen for the data collection process. The basic approach adopted in the whole process is to ensure the consistency in the information collected. This could be achieved by tailoring the process of data collection using an appropriate blend of structured and unstructured approaches as well as qualitative and quantitative information. The innovative methodologies need to be planned for the research exercise aimed to explore the reason behind the skills acquired by the special education students. The conventional methods in the research methodology need to be redesigned to ensure the reliability of data collected from a highly divergent set of the sample. The two important philosophies being considered for the research are Positive Research and Phenomenological research (Naoum, 2003). In the positive research the objective would be to generate statistical information from the quantitative data. On the contrary, the qualitative approach would emphasize on the broad aspects or the qualitative details about the target information. Thus, the phenomenological information would rest more on the opinions while the positive approach would require more facts. Based on these details the data types shall be classified into two classes - quantitative information and qualitative information. Quantitative information is collected for establishing precise answers to the observed behavior of the sample. The results of the analysis could be represented as numbers, percentages, mean value etc. The qualitative information would be of significant advantage to understand the situation, thoughts, opinions or circumstances (Remenyi et al, 2005). The resear ch methods focus on obtaining required subjective and descriptive responses on the research being conducted. Further, the information and the data analysis is complex in this approach and it is based on the judgmental abilities, knowledge, and the experience of the researcher. The researchers need to consider the research problem and the data characteristics to arrive at a very balanced plan for initiating the data collection. The broad objective of the study is to ensure an improvement in performance of the students with disabilities by evolving mechanism capable of extending necessary support for the students with disabilities, improving the parental involvement and providing successful transitions. The continuing debates on the inherent strength and weakness about the different approaches for research has been widely reported (Deshpande et al, 2002; Bryman, 2004). Collecting both the qualitative and quantitative information would be very useful to eliminate the weakness inherent in the single methodology chosen for the investigation (Creswell, 2003). Further, each of them report certain strengths and weakness besides certain specific limitations that make them more applicable to certain type of situations. The data required for the investigation proposed here would be collected along with the class room assessments

Overview 25 Years in the Technology Industry Essay

Overview 25 Years in the Technology Industry - Essay Example While technological change is an ongoing process, there are periods during which technological progress is especially rapid, resulting in new products and falling prices of existing products that have widespread uses in the rest of the economy. Such periods are generally identified with all-purpose technological revolutions. Earlier examples include textiles production and steam power in the industrial revolution, railroads in the nineteenth century, and electricity in the early twentieth century (the automobile could also be included, but its development was relatively gradual). The effects of such revolutions have generally occurred in three (often overlapping) main stages. First, technological change raises productivity growth in the innovating sector; second, falling prices encourage capital deepening; and, finally, there can be significant reorganization of production around the capital goods that embody the new technology. The growth of the information technology sector (IT) in the 1980s was an important development for the economy, but it spurred relatively little policy or media interest. True, IT was recognized as a driver of comparative advantage for the US and there were a few initiatives involving industrial policy and military preparedness, IT was of interest primarily to specialists. In the 1990's, however, things changed dramatically when the Internet became a topic of intense public discussion. Suddenly computers were not only a way to manipulate information, but also a way to communicate information. This led to a dramatic rise in the public and political awareness of the importance of information policy issues such as intellectual property, privacy, and security. A unique confluence of forces certainly came together in the 1990s: rapid technological advances in the information technology sector; widespread recognition that computers could be used to communicate information as well as process it; the rapid spread of a simple, inexpensive, and powerful wide-area computer network based on non-proprietary standards; and financial institutions ready to fund investment in advanced technology. These forces led to very rapid growth of the Internet. As firms and consumers flocked to the Internet in large numbers, it became evident that information policy issues, including importantly intellectual property, security, and privacy, required serious attention. Employment Statistics From 1993 to 2000 the number of workers in IT industries in the U.S. increased by close to 50 percent, almost two and a half times as fast as employment in non-IT producing industries. By 2000 there were some 5.4 million IT workers in the U.S., representing 4.9 percent of private sector employment. Number of Technology Firms Created The major companies that commenced operations during the boom period are listed below: Venture Capital The United States has the oldest and most developed venture capital industry in the OECD. Several successful high-technology companies in computers and communications, as well as in health-related sectors and services, were venture backed. Young high-growth firms also benefit from a continuum of complementary finance from business angels,

Database Systems Concepts Essay Example | Topics and Well Written Essays - 750 words

Database Systems Concepts - Essay Example One more register, known as program counter register, consists of the address for the next instruction to be processed or executed. The stack pointer register is associated with an automated program stack that is located in the address space. Moreover, it can increase its size to the amount of memory available in the system. Generally, the stack point is triggered by the initial instructions of an application program. The stack representing the data structure increases downwards from high memory to low memory. The central processing unit consists of many types of registers. General Purpose Registers are utilized for complex arithmetic calculations. A typical 8086 CPU is associated with 8 general purpose registers which are as follows: AX - the accumulator register are separated into AH / AL. They produce shortest machine code and supports arithmetic logic and data transfer. One of the numbers must indicate AL or AX. They also support multiplication and division, inputs and outputs. à ¢â‚¬ËœBX’ the base address register is separated into ‘BH / BL’ and ‘CX’ count register is separated into ‘CH / CL’. The segmentation of iterative code is conducted by the loop instruction. Moreover, the REP command executes monotonous operations on a string. Furthermore, it helps the counts of bits to transfer and revolve.  Ã¢â‚¬ËœDX’ the data register is separated into ‘DH / DL’. ‘DX: AX’ concatenated into 32-bit register for some MUL and DIV operations. It specifies ports for enter and exit operations. The ‘SI’ source index register is utilized for indicating the data address. Likewise, it is used as a source in some instructions related to strings. The addresses containing offsets are relative to DS. The  Ã¢â‚¬ËœDI’ destination index register is utilized for data addressing indication. In some instructions related to strings, it is also used as destination. The addresses contai ning offsets are relative to ES. The’  BP’ base pointer register is primarily used for accessing parameters that are passed through the stack (8086 registers). The addresses containing offsets are relative to SS. The stack pointer register always indicates to the item available on the top of the stack. The addresses containing offsets are relative to SS. It also indicates to word and an empty stack may have ‘SP = FFFEh’ value. Special purpose Accessible Application registers are combined with eight 4-bit registers for holding the status of the previous instruction. Segment Registers are divided in two parts in typical ‘x86’ architecture, named as segment and an offset. Segment registers are utilized to store segment values. The ‘CS’ indicates the segment including the current program. ‘DS’ indicates at segment including variables are. ‘ES’ extra segment register indicates its usage. SS register indicate s the segment enclosing the stack. Special Kernel Mode Registers enables the execution of a user within the kernel space (8086 registers). The significant advantage of this procedure is valuable because it is an efficient mechanism for distribution of code and data. For instance, memory can contain only one copy of an editor or a compiler. Editor is a program that can be compared with the word processor. Although, the main purpose of the editor is to amend the source code. The source code is defined as â€Å"Every computer program is written in a programming language,

Branding, Pricing and Distribution Assignment Example | Topics and Well Written Essays - 1250 words - 1

Branding, Pricing and Distribution - Assignment Example Based on psychographic variables, BEVRET offers a drink not just to quench thirst but as a lifestyle beverage. Thus the beverage should be promoted as a drink that stirs imagination. The tagline for the brand should be Drink fresh; Live life! Or, we love to see you live! This is meant to attract people who want to really live and not just exist! Brands are sold through feelings and the brand should be able to create an emotional link between the consumer and the brand (Moorthi, 2004). The logo should be trendy and carry the flavor of the new age and be futuristic. It should feature in all points of communication. Since most popular brands in Europe have been selling for a long time, BEVRET should create a point of differentiation in packaging. This differentiation is essential as the product will sit on the shelf with probably ten other products. It should use neon colors in packaging because color is the first touch point with the customer. Color influences emotion and the first poi nt of interaction is shaped by color. About 60-80% of the purchase decision is based on product color (Markowitz, 2010). Neon colors are bright and attract immediate attention. Apart from color, packaging should also focus on the container in which beer is sold. If the container can be made of a material that can be used to drink beer as well, small package containing one serving of beer, it would serve multi-purpose, benefit the customer, benefit the environment and also be cost-effective for the company. To enhance branding, BEVRET should have strong activity on the social media. Europeans are sport lovers and hence sponsorship of sports can enhance brand value. In addition, as the social media is the most popular promotional tool, BEVRET should invite online discussions on short documentaries created on sports personalities. Its tagline and logo should be included in all its mails that go viral. The tagline should become the point of identification for the brand. In addition, the brand should associate with leading restaurants and pubs, and participate in events such as Valentine’s Day. Promotion material can take the form of messages made viral through the social media. The events should be promoted through the social media and special beer offers should be made for those purchasing coupons through the social media. Promotional brochures should also be placed at all convenience stores, at the local gyms, pubs and social clubs. These brochures can carry limited validity coupons as a market entry strategy, offering discounts. Initially for the first few months, the company can distribute free t-shirts with BEVRET logo and tagline with a certain amount of purchases. Pricing Pricing decision includes profit margins, discounts, margin for retailers and wholesalers. It also has to be based on product demand and competitor pricing. Competition is high and the beer market is concentrated and hence the pricing has to consider competition pricing. When the br and value increases, pricing can be increased but initially to capture a sizeable market, pricing should be kept low. At the same time, discounts can be offered in markets closer to breweries as the transportation costs would be low or negligible. Within Europe beer prices differ across regions and countries. The variation in prices can be considerable and these variations occur because of cost variations as well as the ability of the brewers to price discriminate (EconomicsOnline, 2011). If certain necessary conditions are

Risk Management Case Study Example | Topics and Well Written Essays - 500 words

Risk Management - Case Study Example Experts cite Hurricane Katrina as being among the worst disasters that ever occurred in the history of the US, leading to the loss of over 1800 individuals (Moynihan, 2009). The disaster caused continued flooding, owing to the collapse of the artificial levees. This resulted in a series of industrial damages, pervasive pollution and a cut of critical facilities such as water, energy and communication networks. Moynihan argue that though the response was marred by several failures, it had it positive side. The 9-11 attack prompted the government to form bodies that would prevent and reduce the impacts of such calamities, including the Department of Homeland Security (DHS). FEMA was also in place and its response was significant in handling the calamity (Moynihan, 2009). FEMA had warned of the catastrophe earlier, and the evacuation process was underway. President Bush had affirmed a state of emergency and FEMA initiated its response operation. The evacuation significantly reduced the number of victims of the catastrophe. The magnitude of the catastrophe prompted the intervention of other stakeholders, in a bid to rescue victims and reduce their suffering (Levitt & Whitaker, 2009). As such, various organizations intervened and coordinated in the rescue, evacuation process and the delivering of essential products and services. Private charity organizations also played a significant role in the various forms of the response process. The military response was also critical in assuaging the sufferings of the victims. The large number of the deployed military officials aided the rescue operations, thereby lessening the hard task of the rescue team (FEMA, 2006). This served significantly in improving the relief efforts, hence reducing the number of affected victims. However, though various parties played significant roles in responding to the catastrophe, there several setbacks were evident. For instance, the slow response of the involved parties

Colombian Drug MulesDrug Trade and Trafficking Essay

Colombian Drug MulesDrug Trade and Trafficking - Essay Example 39). Jerry Speziale, an undercover narcotics agent who infiltrated one of the most powerful of the Colombian drug cartels, however, disagrees with this assessment. Insisting that government weakness, not complicity is at the source of the problem, Speziale contends that poverty and lack of economic options are the primary reasons for the survival and growth of the Colombian drug trade (p. 76). Indeed, this appears to be the suggestion forwarded in the film "Maria Full of Grace." In this film, a pregnant teenager becomes a drug mule, despite all that it involves in terms of danger to life, health and freedom, because she has no other option for supporting herself and her family. Poverty and economic necessity drive her to become a drug mule ("Maria Full of Grace"). This points to governmental weakness, not complicity because it evidences the failure of the government to provide the population with economic options outside of the drug trade. Quite simply stated, as long as the governme nt cannot furnish its populace with economic opportunities and the drug cartels can, the trade will flourish. Both the Colombian and the US governments have poured substantial financial, military and human resources into the war on drugs with very little effect because of the political and economic power enjoyed by the cartels versus the weakness of the government. Over tOver the past two decades, the Colombian government has sought to eliminate the production and transit of illicit narcotics in its national territory. Working closely with the U.S. and other members of the inter-American narcotics control regime, the Colombian government has implemented "supply-reduction" programs that eradicate drug plantings, destroy drug processing laboratories, intercept the transportation of narcotics and the chemicals used to make them, and apprehend suspected drug traffickers and confiscate their illicit profits (Linton, p. 89). The costs of these programs, in terms of budget allocations and human personnel, are significant. Since the early 1980s, the Colombian government has spent several billion US dollars to implement supply-reduction initiatives within its national territory. While the Colombian government has received considerable anti-narcotics assistance from the U.S. and other foreign governments over the years, it has also invested a substantia l portion of its own resources in the "war on drugs" (Linton, pp. 88-90). Moreover, in recent years, the Colombian government's anti-drug expenditures have increased significantly. In the 1980s, Colombia's anti-narcotics budget varied between US$20 and 25 million per year, with the U.S. providing half this amount. In 1995 the Colombian government devoted US$900 million of its own funds to anti-drug efforts, and in 1996 this amount increased to over US$ 1.3 billion. In 1997, the Colombian government allocated US$ 1.1 billion for counter-narcotics efforts, which represented 4.8% of the government's budget for that year (Lee, p. 202; CNN, 1998a, n.p.). The financial resources which are poured into the war on drugs is constantly spiralling and, it seems, with hardly any lasting effect on the trade. The human costs of the Colombian government's counter-narcotics efforts are even greater. Every year thousands of Colombian civilian and military officials participate in various phases of planning and/or implementing supply-reduction policies. The danger inherent in this

How can the Internet and related technologies assist organisations Essay

How can the Internet and related technologies assist organisations with creating customer value through personalisation and mass - Essay Example E-marketing is not just the development of a website for a company, rather it also includes other activities, such as, online communications between customers and the company, direct dialogs with the customers, finding methods to gain customers’ fidelity, and creating customer value. Upson (2010) states, â€Å"EMarketing allows businesses to easily find potential customers that might have a special interest in their product†. 2. Communication Tools for E-marketing Business communication includes transfer of all planned and unplanned messages between the company and its customers. Planned messages include informing or persuading the target market whereas unplanned messages include publicity in media and word of mouth among the customers. It is not possible for the companies to manage unplanned messages directly. Therefore, they use different communication tools to create a good impact on the customers. There are different communication tools available for E-marketing, wh ich include advertising, selling, PR, direct mail, sales promotion, sponsorship, and exhibitions. These communication tools not only help the companies create awareness about their products and services among the public all over the world but also play an effective role in creating customer value. ... Companies tell the public about the specifications of their products through online advertisements, which they place on famous, search engines and websites. Pay per click advertising and interactive advertisements are very beneficial for the companies because they attract a large number of people towards the company’s products. Through pay per click method of advertising, companies pay the people who click their ads on the websites. Pay per click can be successful for the companies if they advertise on a large number of relevant phrases, build different ads for every phrase, send visitors to the most suitable web pages, and measure return on the investments. This mode of online advertising attracts a large number of people towards a company’s products and services. Customers also feel valued when the companies pay them as a reward for clicking their ads and buying the products. 2.2 Selling Selling is another activity included in E-marketing. Companies use different meth ods to sell their products to the customers, such as, virtual sales staff and online chat. Customers can chat with the sales representatives of a company using company’s website in order to get relevant information about the products. Online chat is one of the most important elements of an online company. Companies cannot create customer value if they hire ill-mannered sales staff because such staff members do not possess the ability to attract customers towards the companies. Companies need to take advantage of good interactivity and mass communication in order to gain customer value and achieve competitive advantage in the market. 2.3 Public Relations Marinating good public relations is

Financial Management and Accounting Assignment Example | Topics and Well Written Essays - 500 words

Financial Management and Accounting - Assignment Example revenues, and expenses attributable to a business that would eventually lead to either a surplus or deficit in the case of a not for profit business. The total profit margin should be used as a metric that is helpful in the assessment of the financial strength of a company. The strength of a company in terms of finances is determined by analyzing the percentage of money that remains after total expenses are deducted form the income of a company. The total profit margin is calculated using the following formula; In a business, there are 2 forms of cash flows; cash inflow, and cash out flow. Cash inflow to a business is the revenue that may is incurred from the normal running of the business. The other forms of cash inflows include dividends that a company receives from investing in other businesses. Cash out flows are the cash amounts that a business uses in the running of the business. They may include the payment of business expenses, acquisition of equipment, and the payment of dividends to shareholders of the business. The cash flow to Brandywine Homecare is $12 million that results from the revenue of the business. The doubling of the depreciation charge as a result of changes in calculation procedures would make it to be equivalent to $3 million. The increase in depreciation charge would make the net income to be less by an amount equivalent to the increase in the depreciation charge. However, the increase in the value of the depreciation charge would not affect the cash flow of the company. This is because depreciation charge is termed as a non cash item and therefore has no effect on the cash flows of the business. If the depreciation expense was reduced by a half, the net profit would increase by an amount equal to the decrease. That means that the depreciation charge would be equal to $0.75 million. The total profit margin would reduce by a half while the cash flow would remain

Changinng Life Style Essay Example for Free

Changinng Life Style Essay Indian Culture is time tested and represented the progressively refined way of life, that had unfortunately suffered a set back, a sub culture process as it were, drifting from its salutary ways of living. Did not Lord Mecaulay say in the UK parliament how the Indians had such a perfect social harmony and faith in their way of life, that they can not be subdued unless they were weaned from their prestige and made to adore the alien way of life, to feel subordinated to a superior culture, wherefore they could be easily subdued and dominated for the best advantage of the colonial rule! That was perfectly achieved and Indians forgot their own merits in a strange infatuation with alien culture! Foreign culture was best for them, unique to them, deserved respect, but not fit for absorption into our own way of life! Apart from an initiation into new unfolding findings of secular science and technology which was absent in our nation under colonial subjugation we had gained least in other spheres, particularly in the social and ethical qualities. We became divided, in the names of religion and castes losing the force of harmony that united us under the princely states! The increasing divorce culture, night clubs and pub culture, promiscuity and desertions etc among youth, the divide and rule policy among the politicians, the aggressive conversions (against more benign missionary activities a century ago) are the only major impacts in the social domain. So except the technological inputs, even economic exploitations under free trade or repressive regimentation under socialist govts that came from the west, have least served the society to achieve equality. Social impacts have been worse. The break down of joint family system due to new life styles, uncontrolled deviancies in the name of liberty etc have made youth defy control of society and family in a big way. In a chapter on Consequences of Innovations in the book by Rogers and Shoemaker entitled, Diffusion and  Adoption of Innovations, it is discussed how any change made in any aspect of social sphere agriculture or medicine or arts or whatever may end up in unexpected side effects as well. The chaos in the aborigins of Australia after replacement of traditional stone tool etc make interesting reading! In India itself, the introduction of rural TV programme for education of people in modern agricultre, health care etc was studied in UP state when Indiraji was Minister of Broadcasting, in 100 villages. The study revealed significant increase in knowledge and attitude of people in modern techniques and the project was cleared for large scale introdcution across the country. After govt project was ended, many behavioural scientists took up studies in change of life pattern in the villages. They came across many critical adverse changes traceable to exposure of untreated entertainment programmes given by TV apart from the educatinal inputs! Like that our adoration for the modern knowledge gained from the west, had made us adopt their other life styles as well to the detriment of society. So the demerits have been devastating as we see from the increase of family courts to deal with increasing divorce cases, the skewed development of trade and industy at the cost of other primary enterprises, policy of social divide by politicians for vote bank advantage etc! In my opinion, we had paid a heavy price for all the technological good we received from the west, by our own unwise emulation of their social perceptions and political strategies as well! have a good day! TRADITIONAL CULTURE AND MODERNIZATION R. BALASUBRAMANIAN BACKGROUND This paper focuses upon three issues. First, I want to show that the perennial elements in traditional cultures like those of India and China are  relevant even today as they play an important role in the achievement, on the one hand, of harmony between the individual and society at the social level, and, on the other hand, of harmony of spirit, mind, and body at the individual level. Second, we should not lose sight of the distinction between knowledge and information, between wisdom and knowledge, and more importantly between life and living. The perennial elements in the traditional culture have helped us to care for life, knowledge, and wisdom, which are essential for spiritual development. Third, modernization as interpreted by the West has a narrow connotation and is, therefore, a distorted concept. Through science, it brings in the colonial attitude, the imperialism of the West. It is possible for one to be modern without accepting all that is implied by modernization. Culture, which comprises philosophy and religion, art and literature, science and technology, social organization and political administration, is the mirror of the theory and practice of a people. It is originated, developed and sustained by the people over a period of time. In turn, the perennial elements which constitute its core inspire and sustain the posterity to whom it is transmitted from time to time. Traditional cultures like those of China and India are undoubtedly ancient, but not antiquated; their ideals and practices, which are relevant in any situation, help the people to meet the new challenges which surface from time to time. As a result they not only survive, but are admired, adored, and accepted by the people. There cannot be a better explanation of the way a culture is able to hold the people and sustain them than the one given by Sri Aurobindo: The culture of a people may be roughly described as the expression of a consciousness of life which formulates itself in three aspects. There is a side of thought, of ideal, of upward will and the soul’s aspiration; there is a side of creative self-expression and appreciative aesthesis, intelligence, and imagination; and there is a side of practical and outward formulation. A people’s philosophy and higher thinking give us its mind’s purest, largest, and most general formulation of its consciousness of life and its dynamic view of existence. Its religion formulates the most intense form of its upward will and the soul’s aspirations towards the fulfillment of its highest ideal and impulse. Its art, poetry, literature provide for us the creative expression and impression of its intuition, imagination, vital turn and creative  intelligence. Its society and politics provide in their forms an outward frame in which the more external life works out what it can of its inspiring ideal and of its special character and nature under the difficulties of the environment. We can see how much it has taken of the crude material of living, what it has done with it, how it has shaped as much of it as possible into some reflection of its guarding consciousness and deeper spirit. None of them express the whole spirit behind, but they derive from it their main ideas and their cultural character. Together they make up its soul, mind, and body.1 Of the various components of culture the role of philosophy and religion is significant. Philosophy and religion can never be separated though they can be distinguished. It may be that in a particular culture, philosophy is in the forefront and religion in the background. It can also be the other way with religion at the surface and philosophy in the background. The point to be noted here is that philosophy and religion interact with, and influence each other. Philosophy is made dynamic by religion, and religion is enlightened by philosophy. If it is admitted that there is the need for a unity of theory and practice, p hilosophy cannot remain merely as a view of life; it must also be a way of life. In other words, philosophy has to become religious if it is to mold, organize and regulate life. Religion is not an untouchable; its need for life can neither be ignored nor underestimated. It will be helpful to contrast the pursuit of philosophy in Europe with that in India and China. Unlike the Europe of the Enlightenment where philosophy did not touch life at all, there was a tremendous impact of philosophy on life both in India and China. In the words of Sri Aurobindo: Philosophy has been pursued in Europe with great and noble intellectual results by the highest minds, but very much as a pursuit apart from life, a thing high and splendid, but ineffective. It is remarkable that, while in India and China philosophy has seized hold on life, has had an enormous practical effect on the civilization and got into the very bones of current thought and action, it has never at all succeeded in achieving this importance in Europe. In the days of the Stoics and Epicureans it got a grip, but only among the highly cultured; at the present day, too, we have some renewed tendency of the kind. Nietzsche has had his influence, certain French thinkers also in France, the philosophies of James and Bergson have attracted some amount of public interest; but it is a mere  nothing compared with the effective power of Asiatic philosophy.2 There is no doubt that the average European who draws his guidance not from the philosophic, but from positive and practical reason, puts the philosophical treatises on the highest shelf in the library of civilization. The situation is entirely different in India. Sri Aurobindo says: The Indian mind holds . . . that the Rishi, the thinker, the seer of spiritual truth is the best guide not only of the religious and moral, but [also of] the practical life. The seer, the Rishi is the natural director of society; to the Rishis he attributes the ideals and guiding intuitions of his civilizati on. Even today he is very ready to give the name to anyone who can give a spiritual truth which helps his life or a formative idea and inspiration which influences religion, ethics, society, even politics.3 The phenomenon known as modernization is a product of the one-sided pursuit of both philosophy and science — philosophy purely as an intellectual affair without any bearing on life and science as the most effective instrument for the possession of unlimited power, eliminating the sacred. I shall take up the problem of modernization later. It may be added here that what is said about the Indian mind is equally true of the Chinese mind. Confucius, Mencius, and others are the great Rishis of China, the seers who exhibited the most uncommon insight into men and matters, into the moral and social problems of human beings. Drawing a distinction between two kinds of philosophers, systematic and edifying, Richard Rorty characterizes Wittgenstein as an edifying philosopher, like Kierkegaard, Heidegger, and others. In a brief analysis of the spirit of Western civilization which is fully manifest in the industry, architecture, and music of our time, in its fascism and socialism, Wittgenstein openly admits that he has no sympathy for the current of European civilization, that he does not understand its goals, if it has any, and that it is alien and uncongenial to him.4 He goes on to say: A culture is like a big organization which assigns each of its members a place where he can work in the spirit of the whole; and it is perfectly fair for his power to be measured by the contribution he succeeds in making to the whole enterprise.5 Wittgenstein’s brief explanation of culture requires some elucidation. He says that culture is a whole, that every individual has a place in it, that every individual has to function as a member of the whole, and that what he does is significant socially as well  as morally. The two traditional cultures, Chinese and Indian, have recognized the importance of the ideas embedded in Wittgenstein’s explanation of culture. While the Indian culture appears to be predominantly spiritual and religious, the Chinese culture seems to be basically humanistic, with a clear emphasis on the moral and social dimensions of life. It must be pointed out in this connection that the difference between these two traditional cultures is only at the surface. Since the traditional culture comprehends the total life of a person, it provides a place for the different dimensions of life — spiritual, religious, moral, and social — which can be distinguished, but not separated. The spiritual and religious dimension of life presupposes the moral and social realm ; and the moral and social sphere of life points to the religious and spiritual goals. That the two realms, ethico-social and religio-spiritual, are complementary, has been recognized by both these cultures, even though the Indian culture lays emphasis on the spiritual and religious side of man while the Chinese culture focusses on the ethical and social side of man. The motif of the two cultures is the harmony of spirit, mind, and body; and it is to achieve this harmony that they take care of both realms of life. Once again what Sri Aurobindo says in this connection is worth quoting: A true happiness in this world is the right terrestrial aim of man, and true happiness lies in the finding and maintenance of a natural harmony of spirit, mind, and body. A culture is to be valued to the extent to which it has discovered the right key of this harmony and organized its expressive motives and movements. And a civilization must be judged by the manner in which all its principles, ideas, forms, ways of living work to bring that harmony out, manage its rhythmic play, and secure its continuance or the development of its motives.6 There is need to harmonize the eternal and the temporal, for the spirit works through mind and body, which belong to the temporal; and this is what every great culture has aimed at. There are four components in the traditional culture associated with India and China. They are: (1) the primal Spirit which is the source and support of the universe may be viewed both as transcendent to, and as immanent in, the universe; (2) this Spirit which is immanent in all human beings can be realized by every human being; (3) it lays down a discipline which is both moral and spiritual for realizing the Spirit; and (4) it has provided an organization of the  individual and collective life not only for the sake of the harmony between the individual and society, but also for the sake of the harmony of spirit, mind, and body. Each one of these components needs some explanation in the context of these two cultures. INDIAN CULTURE Though Indian culture as it is today is composite in character, comprising Hindu, Jaina, Buddha, Islamic, and Christian elements, it can be characterized as Vedic culture since not only Hinduism, which is predominant, but also Jainism and Buddhism, which originated in protest against Vedic ritualism, have been influenced by the Vedas, the basic and oldest scriptural text in the world. Islam and Christianity entered the Indian soil consequent on the invasion of India by the foreigners — by the Moghuls in the former case, and by the English, French, and Portuguese in the latter case. Though they try to retain their identity, the followers of these two religious traditions have been influenced by the Vedic culture. Kabir (1398-1518 AD), for example, who is a greatly respected personality in the religious history of India, is a product of both Hinduism and Islam. In recent times, Indian Christians talk about and practice inculturization, which is a new and growing phenomenon. The predominant Hindu culture which has a long and continuous history is the Vedic culture; and the Vedic culture, which has its beginning round about 2500 BC, may be characterized as primal culture, since it traces everything in the universe to the primal Spirit, which is variously called Brahman, Ä€tman, Being, and so on. Spirit or Being is the primal reality. It is that from which all beings arise; being supported by it, they exist; and all of them move towards it as their destination. In the language of T.S. Eliot, the beginning is the end. The Upanisad says: That, verily, from which these beings are born, that by which, when born, they live, that into which, when departing, they enter. That, seek to know. That is Brahman.7 Spirit or Brahman is primal in the sense that it is foundational. It is the sole reality; it is one and non-dual; and there is nothing else beside it. It is spoken of as the First Cause, Unmoved Mover, of the entire manifest universe. With a view to bring o ut the independent nature of the primal Spirit on which the manifest universe is dependent, it is referred to as the Ground. That which is independent is real; what is dependent is an appearance. The ground-grounded  relation brings out the reality of Spirit and the appearance of the universe. Ordinarily we distinguish the material cause from the efficient cause; the one is different from the other. The wood from which a table is made is the material cause; and the carpenter who works on the wood and makes a table according to a certain design is the efficient cause. The carpenter is different from the wood. What makes the primal Spirit unique is that it is both the material and efficient cause of the universe, because it alone existed in the beginning and nothing else beside it. Like wood, it is the material cause of the world; and like a carpenter, it is the efficient cause of the world. So, the Vedic culture traces all beings, living as well as non-living, to one source, viz. Spirit or Being. It may be pointed out here that in recent times quantum physics attempts to trace everything in the manifest universe to one source which is non-material or spiritual. Einstein declared: Everyone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the Laws of the Universe — a Spirit vastly superior to that of man, and one in the face of which we, with our modest powers, must feel humble.8 That Spirit or Brahman is the source, support, and end of everything in the universe, is the major premise of the Vedic culture. Derived from the major premise are two minor premises, one relating to living beings called jÄ «va and the other, to non-living beings called jagat. Since Spirit or Brahman is immanent in jÄ «va and jagat, neither jÄ «va nor jagat is isolated from the primal Spirit. It means that all living beings, whatever the y may be — humans, animals, birds, reptiles, and so on — are spiritual or divine. Non-living beings which are material constitute the physical universe. They are the products of the five elements — ether, air, fire, water and earth — which are material. The divine principle is present not only in living beings, but also in non-living beings, and so they are also divine. Characterizing Brahman as the indwelling Spirit (antaryÄ min), the BrhadÄ nrayaka Upanisad says that Brahman is present in all beings — the sun, the moon, and the stars, the elements which constitute the physical universe, and the organs of the jÄ «vas. Just as our body does not know the Spirit inside it, even so the beings, whatever they may be, do not know Brahman, the indwelling Spirit in them. The following text is relevant here: He [Brahman or Spirit] who dwells in all beings, yet is within all beings, whom no beings know, whose body is  all beings, who controls all beings from within, he is your Self, the inner controller, the immortal.9 That which dwells in material objects and controls them also dwells in all living beings and contr ols them. Just as all living beings are essentially divine, even so the entire physical universe is essentially divine. Whatever may be the differences among the species and within the individual members of a species, all are essentially one, because one and the same divine Spirit is present in all of them. The message conveyed by these two minor premises of the traditional culture deserves careful consideration. First of all, if the land and the water and the sky of the physical universe are divine, then we should take care of them in the same way as we take care of our body. The claim that human beings are rational, that they are superior to the physical world, and that they are, in the words of Descartes, the masters and possessors of nature resulted in the unscrupulous, cruel, and destructive despoliation of nature in the name of the quest for knowledge, scientific development, and technological progress. It is not nature that is red in tooth and claw, but the human being who is unabashedl y selfish and blatantly aggressive and makes nature bleed and scorch. Fortunately for us, there is a global awakening to the significance of the earth and the water and the sky as sources of sustenance and nourishment. Secondly, the application of this principle of the oneness to the human realm is of great consequence. The understanding that all human beings are essentially one and that differences of color and caste, of gender and race, of sharpness and dullness of mind, and so on are due to the mind-sense-body adjunct by which the Spirit is enclosed will help us to tackle the universally rampant problem of discrimination of all kinds — social, religious, economic, and political. VedÄ ntic philosophy, which is an important component of culture, tells us what a human being is, does, and should do in order to achieve the harmony of spirit, mind, and body. A human being (jÄ «va) is a complex entity consisting of Spirit and matter. The term used in VedÄ nta for Spirit is the Self or Ä€tman. Matter which is totally different from the Self i s referred to as not-Self, as other-than-the-Self. According to VedÄ nta, the not-Self, which is the material outfit of the human being, is made up of the mind, the senses, and the body. The Self in the human being requires a physical medium for its involvement in the day-to-day life as the subject of knowledge, the  agent of action, and the enjoyer of the consequences of action. The mind and the senses are the cognitive instruments. With the help of the mind, the five senses give us knowledge of the things of the external world. The work of the mind does not stop with the cognitive support it gives to the senses. As the internal organ (antahkaraa), the mind generates the knowledge of the subjective states such as pleasure and pain. It also does something more, which is very important from the moral and spiritual perspectives. It gives us knowledge of the right and the wrong, dharma and adharma as they are called. When chastened by the moral and spiritual discipline, it is the mind which helps us to realize the primal Spirit or Brahman. So the work of the mind is manifold. The mind is the most marvelous instrument that a human being possesses. The emergence of the mind has not only accelerated the evolutionary process in its upward movement, but also has given enormous powers to the human being, making him/her the crown of creation, unique among all living beings. In the course of his commentary on the scriptural account of the creation of the world, Sankara raises the question about the preeminence of the human being among all creatures and answers it by saying that the human being is preeminent because he alone is qualified for knowledge and the performance of prescribed duties (jnÄ na-karma-adhikÄ rah).10 Why is it that he alone has this competence? Sankara justifies the supremacy of the human on three grounds. First, he has the ability for acquiring knowledge not only of the things of the world, but also of the supreme Being, the primal reality. This is because he is equipped with the mind which, being inspired by the Self or Spirit in him is capable of comprehending everything including the highest reality. Secondly, he has the distinctive quality of desiring certain ends as a result of discrimination, deliberation, and choice. Thirdly, when he has consciously chosen an end, he is earnest about it, finds the right means for achieving the end, and persists in it till he reaches the goal. A scriptural text which is quoted by Sankara in this connection says: In man alone is the Self most manifest for he is the best endowed with knowledge. He speaks what he knows; he sees what he knows; he knows what will happen tomorrow; he knows the higher and the lower worlds; he aspires to achieve immortality through perishable things. He is thus endowed (with discrimination) while other beings have consc iousness of hunger and thirst only.11 According to  VedÄ nta, the Self in the human being is eternal, whereas his material outfit, the mind-sense-body complex, is temporal. The birth and death of a human being are connected with, and because of, the body. They are illicitly transferred to the Self with the result that we think of it as perishable and finite. The human being is caught in the cycle of birth and death because of ignorance (avidyÄ ) whose beginning is not known. The empirical journey of the Self through its association with the material adjunct is due to avidyÄ . It is avidyÄ  that pulls down the trans-empirical Self into the empirical realm, superimposes on it, which is non-relational, a relation with matter, and is thus responsible for the fall of the Self. What is above categorization is now categorized and made an object of knowledge; what transcends relation is now explained through the logic of relation; and what is beyond the scope of language is now brought within the grammar of language. Thus, just as a tree and a table are known through perception and other means of knowledge, even so Brahman or the Self, we claim, is known through the scriptural text called Sruti. The trans-relational reality is viewed as characterized by omniscience and other qualities and also as the cause of the world. What is trans-linguistic is now spoken of as real, knowledge, infinite, and so on. In other words, we employ the categories of substance and attribute, cause and effect, whole and parts for the purpose of understanding the highest reality. It will be of interest in this connection to refer to the views of two influential thinkers from the West — one belonging to the pre-sixth century and the other our own contemporary. Pseudo-Dionysius, who occupies an important place in the history of Western spirituality, observes: [The supreme reality] is neither perceived nor is it perceptible. It suffers neither disorder nor disturbance and is overwhelmed by no earthly passion. . . . It endures no deprivation of light. It passes through no change, decay, division, loss, no ebb and flow, nothing of which the senses may be aware. None of all this can either be identified with it nor attributed to it.12 Again, he says: It falls neither within the predicate of non-being nor of being. Existing beings do not know it as it actually is and it does not know them as they are. There is no speaking of it, nor name, nor knowledge of it. Darkness and light, error and truth — it is none of these. It is beyond assertion and  denial. We make assertions and denials of what is next to it, but never of it, for it is both beyond every assertion, being the perfect and unique cause of all things, and, by virtue of its preeminently simple and absolute nature, free of every limitation, beyond every limitation; it is also beyond every denial.13 Pseudo-Dionysius conveys in the most unambiguous terms the VedÄ ntic conception of Brahman or the Self. Instead of terms such as Brahman or the Self used by the VedÄ ntin, Wittgenstein uses terms such as the metaphysical subject, the I, the philosophical ‘I’ and contrasts it with the body. The human body, he says, is a part of the world among other parts , but the Self or the philosophical I is not a part of the world; it is outside the space-time-cause world. In the words of Wittgenstein: The subject does not belong to the world, but is a border of the world.14 The philosophical I is not the human being, not the human body, or the human soul of which psychology treats, but the metaphysical subject, the border — not a part — of the world.15 What is obvious from the foregoing account is that we have to make a distinction between two concepts, Brahman-in-itself and Brahman-in-relation-to-the-world, for the purpose of analysis. The latter concept is meaningful only on the presupposition of the fall of Brahman or the Self. When did this fall take place? No one knows, and no one can answer. Once there is the fall, the empirical journey of the Self goes on in different forms, conditioned by the space-time-cause framework. However, the promise of VedÄ nta is that the empirical journey of the lÄ «va can be put an end to, that the vicious cycle of birth and death can be broken by destroying avidyÄ  through knowledge of oneâ€℠¢s Self. That is why there is the scriptural instruction of Know thy Self. Not only does scripture say that the Self should be realized or seen, but it also suggests the means for realizing it. It will be difficult to understand the full significance of the distinction between Brahman-in-itself and Brahman-in-relation-to-the-world without a reference to the principle of standpoints which is enshrined in Indian culture. There are two sets of features, perennial and temporal, in Indian culture which contribute to its continuity as well as its change. While the basic doctrines constitute its perennial dimension, religious practices covering a wide range are temporal and transitory. Decadence sets in when the temporal and transitory features gain importance almost to the point of ignoring or sidetracking the  perennial features. Historical, social, and political changes call for modification, sometimes radical, sometimes minor, in the religious practices and social norms of the people, while the basic doctrinal side remains intact. Continuity of the essentials amidst the changing flow of life helps to preserve the cultural tradition. The essential structure which has endured through the vicissitudes of time contains the basic doctrines as stated in the major premise and the two minor premises to which reference was made earlier. The three basic doctrines are: primal Being or Spirit is the source, support, and end of everything, sentient as well as non-sentient; all living beings are divine; also, the physical universe which has originated from the primal Spirit is spiritual. The monistic vision, which is pervasive in the Vedic corpus, is a notable feature of Indian culture. The doctrine of levels or standpoints skillfully adopted by Indian culture helps to reconcile monism and polytheism as well as monism and pluralism. Though each pair contains two extremes in the religio-philosophical thinking, they have been accommodated as different standpoints at different levels. They are irreconcilable only when they are placed together at the same level. For example, one of the oft-quoted hymns of the Rg-veda provides a clue for reconciling the problem of one Godhead and many gods and goddesses. It says: What is but one, wise people call by different names — as Agni, Yama, MÄ tarisvan.16 Reference to gods, such as, Agni and Yama may be replaced by the well known gods of the Hindu pantheon such as Siva, Visnu, Sakti, and so on. Sankara explains the distinction between the supreme Godhead and its various forms such as Siva, Visnu, and so on, as the distinction between the unconditioned reality, what we referred to as Brahman-in-itself, and its conditioned forms such as Siva and Visnu, all of which can be brought under Brahman-in-relation-to-the-world. _iva, Viu, and other gods are conditioned beings endowed with a name and a form and other qualities, whereas the One is unconditioned, devoid of name and form, specifications and qualities and is, therefore, trans-empirical, trans-relational, and trans-linguistic. This mode of drawing the distinction between the supreme Godhead and its many forms for the purpose of worship and other religious practices of the devotees, which is unheard of in other religious traditions of other cultures, is of great consequence in the religious practice of the people.  Since it is the one reality that is worshipped in many forms such as Agni, Siva, and so on, one who worships Agni or Siva, should not quarrel with one who worships Yama or Visnu, because Agni, Yama, Siva, and Visnu are the conditioned aspects of the same reality. This significant idea of the Rg-Vedic hymn was accepted, fully elaborated, and further deepened by the Upanisads. It provides a theoretical framework for religious harmony, which is one of the characteristic features of primal culture and which has received special emphasis right from the beginning till this day. What makes primal culture valid for all times and in all places is its inclusiveness. It includes everything by providing a place for it in the whole. Religious, social, economic, scientific, and political activities are necessary and meaningful; but they must be made subservient to, and must be viewed and judged in the context of the spiritual goal of life. A culture which is mainly concerned with the bare economic necessities of life, social institutions, and political organization will be neither enduring nor elevating; it may look energetic and enterprising, but it is not worth the name, if it is not geared up to the spiritual side of life. Once again, what Sri Aurobindo says is worth quoting here: A mere intellectual, ethical, and aesthetic culture does not go back to the inmost truth of the spirit; it is still an ignorance, an incomplete, outward, and superficial knowledge. To have made the discovery of our deepest being and hidden spiritual nature is the first necessity and to have erected the living of an inmost spiritual life into the aim of existence is the characteristic sign of a spiritual culture. 17 The VedÄ nta philosophy solves the problem of monism versus pluralism on the basis of the distinction between two levels or standpoints called pÄ ramÄ rthika and vyÄ vahÄ rika, or absolute and relative respectively. The Upanisads make use of this distinction in the explanation of the epistemological, metaphysical, axiological, and soteriological problems. What is true at one level may not be so at another level. A dream-lion which is accepted as real in dream experience loses its reality at the waking level. What is accepted as a value at one time may turn out to be a disvalue at another time. The pluralistic universe which is accepted as real may cease to exist in the state of liberation following the spiritual ascent. The pÄ ramÄ rthika or absolute standpoint is higher, whereas the vyÄ vahÄ rika or the relative standpoint is lower. It must be borne in mind that the  higher standpoint which transcends the lower does not invalidate it. One who has moved from th e relative to the absolute standpoint knows the truth of the former; but one who is tied to the relative standpoint cannot understand the truth of the absolute standpoint. Consider the case of two persons who attempt to climb up a mountain in order to reach the highest peak. While one of them reaches the top, the other, due to some disability, is not able to proceed beyond the foothill. The person who has reached the summit knows what kind of experience is available to one at the foothill; but one who is at the foothill does not understand the kind of experience one has at the top. We have to apply this logic to the different kinds of experience without subverting the pÄ ramÄ rthika-vyÄ vahÄ rika hierarchy. The Upanisads describe the two levels as signifying higher wisdom and lower knowledge. Experience of plurality is quite common; it is quite natural; we have it in our daily life. No special effort or discipline is required for such an experience. But experience of oneness is uncommon. One does not get it without special effort or appropriate discipline. The transition is from the common to the uncommon. A text of the BrhadÄ rayaka Upanisad describes the two levels of experience as follows: For, where there is duality as it were, there one sees the other, one smells the other, one knows the other. . . . But, where everything has become just one’s own self, by what and whom should one smell, by what and whom should one know?18 Without disregarding the pragmatic value of day-to-day empirical knowledge, primal culture emphasizes the importance of higher wisdom. It will be of interest to quote Wittgenstein in this connection. He says: In religion every level of devoutness must have its appropriate form of expression which has no sense at a lower level. This doctrine, which means something at a higher level, is null and void for someone who is still at the lower level; he can only understand it wrongly and so these words are not valid for such a person. For instance, at my level the Pauline doctrine of predestination is ugly, nonsense, irreligiousness. Hence it is not suitable for me, since the only use I could make of the picture I am offered would be a wrong one. If it is a good and godly picture, then it is so for someone at a quite different level, who must use it in his life in a way completely different from anything that would be possible for me.19 The teaching of the VedÄ nta philosophy is positive. According to it, life in this world is meaningful  and purposive — meaningful for the reason that it serves as the training ground for one’s spiritual uplifting through the proper use of the objects of the world by the mind-sense-body equipment of which one is in possession, and purposive as one has to achieve freedom or liberation by overcoming the existential predicament. Freedom or liberation which is projected as the goal must be understood in the spiritual sense. It is true that human life is made difficult by economic constraints, political oppression, social hierarchy, and religious discrimination; and a situation of this kind points to, and calls for, freedom of different kinds so that a person can exist and function as a moral agent enjoying economic, political, social and religious freedom. However, the goal of life remains unfulfilled in spite of these different kinds of freedom. Though they are necessary, they are not sufficient. The highest freedom which is eternal and totally satisfying is spiritual freedom, which is called moksa in Indian culture. A socio-political system may ensure political freedom, social justice, economic satisfaction, and unrestricted religious practice; but still there is no guarantee of harmony of spirit, mind, and body which one can achieve only through the teaching of philosophy and religion. The socio-political machinery cannot be a substitute for religion and philosophy, though it can and should maintain a system of rights and obligations in which alone a human being can lead a moral life as formulated in religion and can pursue the goal of liberation as projected by philosophy. Sri Aurobindo says: The whole aim of a great culture is to lift man up to something which at first he is not, to lead him to knowledge though he starts from an unfathomable ignorance, to teach him to live by reason, though actually he lives much more by his unreason, by the law of good and unity, though he is now full of evil and discord, by a law of beauty and harmony, though his actual life is a repulsive muddle of ugliness and jarring barbarisms, by some law of his spirit, though at present he is egoistic, material, unspiritual, engrossed by the needs and desires of his physical being. If a civilization has not any of these aims, it can hardly at all be said to have a culture and certainly in no sense a great and noble culture. But the last of these aims, as conceived by ancient India, is the highest of all because it includes and surpasses all the others. To have made this attempt is to have ennobled the life of the race; to have failed in it is better than if it had never at all   been attempted; to have achieved even a partial success is a great contribution to the future possibilities of the human being.20 Excepting the CÄ rvÄ ka, which advocates a thoroughgoing materialism, all other philosophical systems in India accept the ideal of moksa. The Indian mind, right from the beginning, has accepted a hierarchy of values, ranging from the bodily and economic values at the bottom to the spiritual values of which liberation is at the top. The human being leads his life at two levels — organic and hyper-organic. Bodily and economic values which he pursues belong to the organic level. In so far as the pursuit of the organic values is concerned — values which are necessary for life preservation — his life and activities are in no way different from those of animals; at this level, hunger and sleep, shelter and sex are common to man and animals. Endowed as he is not only with the body, but also with the mind, he also lives at another level, pursuing higher values such as truth, beauty, goodness. The life-activity of man which is fully reflective of his cognition, desire, deliberation, and choice cannot stop short of the highest value called moksa. It is not necessary here to discuss the broad scheme of values accepted in the Indian tradition. Suffice it to say that, though artha and kÄ ma, which emphasize the importance of the material and hedonistic side of life, have been accommodated in the scheme of values, the moral and spiritual side of life has received special attention in Indian culture. That is why it has accepted two higher values, dharma and moksa, the former functioning as a moral guide, and also as a regulative principle of artha and kÄ ma pursued in our secular life, for the realization of the latter. All the philosophical systems, Vedic as well as non-Vedic, hold the view that moksa as the highest value is both ultimate and all-satisfying — ultimate since there is nothing else to which it can be the means, and all-satisfying since it comprehends all the higher values. Sankara says that one gets the feeling of the fulfillment of all values when one attains moksa.21 There are three questions that we have to consider in connection with the ultimate value. The first one is whether it can be realized at all. There is the view that the ultimate value is only an ideal to inspire and regulate our conduct and that it can never be attained. We can regulate our life so as to come nearer to it from time to time, from stage to stage; but we can never reach it. Suc h a view is untenable. Also, it goes against the spirit of Indian  culture. Realization of one’s true nature is liberation. We have already pointed out that the human being is a complex entity consisting of Spirit and matter. Spirit by its very nature is ever free and never bound. But it appears to be bound because of the material adjunct with which it is associated in the empirical life. Overwhelmed by ignorance, the human being does not realize that he is essentially Spirit and therefore free. When he attains the right knowledge and knows his real nature, he is no more under the limitation or bondage of the psycho-physical material outfit, because ignorance which conceals his real nature is removed by knowledge. It means that the ideal of moksa has a basis in the very constitution of the human being; also, the human being, not being satisfied with the material achievements, what the Upanisad calls preyas, longs for spiritual freedom, which is called Sreyas. The Upanisad says: Both the good and the pleasant approach a man. The wise man, pondering over them, discriminates. The wise chooses the good in preference to the pleasant. The simple-minded, for the sake of worldly well-being, prefers the pleasant.22 One cannot have both Sreyas and preyas. The pursuit of the former requires the renunciation of the latter. Spiritual illumination follows purgation. Speaking about the importance of the ideal and its close relation to human nature, Hiriyanna observes: Ideals are rooted in needs inherent in human nature. It is their reality that constitutes their true charm. Take this charm from them, and they reduce themselves but to pleasant fantasy. The reality of such a value may not be vouched for by common reasoning. But we should remember that neither is there any adequate proof for denying it. Not to admit the ideal would therefore be to be dogmatic in the sense that we deny it without adequate proof for the denial.23 The second question is wheth er the ideal of moksa can be realized by all. Here also the great philosophical traditions, Hinduism, Buddhism, and Jainism, are unanimous in their affirmative answer. There is nothing in human nature which either disqualifies or incapacitates him from attaining this ideal. Whatever may be the differences among human beings at the bodily, vital, and mental levels, everyone has the right and duty to aspire for the highest value by virtue of what he/she is. As every human being is endowed with the mind, the most precious and unequalled instrument through which one can look before and after, know the things given to him, and choose from them after  discrimination and deliberation, he is not in any way incapacitated from pursuing the ultimate value. Indian culture looks down on the doctrine of the chosen few. Since ignorance is the obstacle that stands in the way of realizing one’s divine nature, realizing one’s Spirit, which is liberation, it can be removed by knowledge which anyone can acquire through moral and spi ritual discipline. The philosophy of VedÄ nta, according to which every human being is divine, is opposed to the theory of privilege — of birth, intellect, spirituality, etc. It is anti-hierarchical. In everyone there is a sleeping Buddha, a hidden Brahman, to which everyone can have access. That the doors to the spiritual realm do not remain closed to anyone is conveyed in a forthright manner by Sri Aurobindo: A wider spiritual culture must recognize that the Spirit is not only the highest and inmost thing, but all is manifestation and creation of the Spirit. It must have a wider outlook, a more embracing range of applicability and, even, a more aspiring and ambitious aim of its endeavor. Its aim must be not only to raise to inaccessible heights the few elect, but to draw all men and all life and the whole human being upward, to spiritualize life and in the end to divinize human nature. Not only must it be able to lay hold on his deepest individual being, but to inspire, too, his communal existence. It must turn, by a spiritual change, all the members of his ignorance into members of the knowledge; it must transmute all the instruments of the human into instruments of a divine living. The total movement of Indian spirituality is towards this aim. 24 The third question, whether the ultimate value can be realized here in this life or only hereafter, is answered in two different ways. Some philosophical systems maintain that the proper preparation that a person undertakes for achieving this end will help him to realize it only after death, whereas some other systems hold the view that it can be realized in this life itself, if one follows the prescribed moral and spiritual discipline. The former view is called the eschatological conception of moksa while the latter is known as lÄ «van-mukti. LÄ «van-mukti means liberation-in-life. The person who has attained enlightenment or wisdom is free even while he is in the embodied condition. It is not necessary to discuss these two views of moksa in detail. It may be pointed out here that the view that it is possible to overcome bondage and attain liberation here and now deepens the significance of the present life. A  lÄ «van-mukta does not run away from society. He lives in societ y for the benefit of others; when he is engaged in activities, he has no sense of I and mine; his activities, that is to say, are impersonal. Also, he imparts spiritual instruction to others, for, having realized the truth, he alone is competent to do this. The life of a lÄ «van-mukta, as portrayed in the Hindu tradition, is comparable to that of a Bodhi-sattva as explained in the MahÄ yÄ na tradition. The ideal of life goes beyond self-perfection; it also includes work for the universal good. According to the Indian tradition, knowledge is different from information, and wisdom is different from knowledge. We may say that information, knowledge, and wisdom constitute a hierarchy. To know a thing is to know it in a determinate way, as such-and-such — as a substance possessing qualities, as a whole consisting of parts, as the cause or effect of something, and so on. Every object has two kinds of relations, internal and external. A lump of clay, for example, is internally related to its color, its parts of which it is made. It is also externally related to the ground on which it is placed, its immediate surroundings, and so on. No object remains isolated from other things; on the contrary, it has a network of relations with other things in such a way that it is what it is because of other things. When the poet says that, to know a flower seen in a crannied wall, one must know the plant, root and all, and also the wall, its location, and so on, he draws our attention to the fact that every object is an integral part of the cosmic system and that, to get an insight into the nature of a thing, one must know the whole of which it is an integral part. Bits of information do not constitute knowledge. Piecemeal information about the roots, the trunk, and the branches of a tree cannot be viewed as the knowledge of a tree. Just as knowledge is different from information, even so wisdom is different from knowledge. Though knowledge is superior to information, it cannot be a substitute for wisdom. The Vedic tradition draws a distinction between two kinds of knowledge, higher (parÄ ) and lower (aparÄ ).

The Light Of Freudian Psychology Essay Example for Free

The Light Of Freudian Psychology Essay The influence of psychoanalytic theory upon contemporary thought is difficult to overstate, and equally difficult to quantify. Fundamental concepts of a dynamic unconscious, repression, ego, infantile sexuality, and the Oedipus complex have passed into popular discourse. Psychoanalysis is the root of all contemporary forms of psychotherapy, and as a clinical modality has had an enormous impact on the treatment of mental illness and on the fields of psychology and psychiatry, though this influence has been challenged in recent years by the rise of biological psychiatry. Though the scientific validity of its methods and premises has been hotly disputed, neuro-scientists, including Mark Solms, Antonio Damasio, Jaak Panksepp, and Joseph LeDoux, were actively conducting research in the early twenty-first century to correlate psychoanalytic ideas with the latest findings in brain science. In the humanities, psychoanalytic theory has strongly influenced approaches to literary texts, biography, history, creativity, and sociology. Freud himself was the first to apply psychoanalytic principles to the arts, through readings of Wilhelm Jensens novel Gradiva (1903), Ernst Theodor Amadeus Hoffmanns The Sand-Man (1817), and several of William Shakespeares works; and through psycho biographical essays on Johann Wolfgang von Goethe, Shakespeare, Fyodor Dostoyevsky, and Leonardo da Vinci. Freud also explored the implications of his ideas upon anthropology, history, and, perhaps most famously, religion, which Freud considered a primitive, quasi-psychotic projection, and which he considered at length in The Future of an Illusion (1927) and Moses and Monotheism (1939). The poet Wallace Stevens characterized Freuds influence as a whole climate of opinion, and the writings of Freud and other analysts, especially those of Jacques Lacan, have inspired countless artists and thinkers, including Andre Breton, Andre Gide, Benjamin, Thomas Mann, Rainer Maria Rilke, Jean Cocteau, Salvador Dali, Jackson Pollock, Lionel Trilling, Edmund Wilson, Jacques Derrida, Gilles Deleuze, and Slavoj Zizek; and cultural movements such as surrealism, dada, existentialism, deconstruction, and postmodernism. Psychoanalysis and Surrealism: An Exposition: The instincts and unconscious urges of humankind were heavily featured in the works of the surrealists of inter-war Europe. The link between psychoanalysis and the surrealist movement is most evident in the films of the movement. Before examining to what extent the surrealists (in particular, the Spanish film-maker Luis Bunuel) was influenced by Sigmund Freuds writings, I will first briefly present Freuds various models of the mind. Freuds scientific process was anything but static he constantly changed his theoretical framework, as he encountered discrepancies between the theories and his practical experiences during the continuing treatment of patients. The affect/trauma model, a result of Freuds studies of hysteria, focused on the repressed memories of patients. The goal was relief of the symptoms by forcing the patient to remember, a cathartic cure. The dramatic nature of the cure caused this particular version of Freuds work to be prominently featured in Hollywood movies dealing with psychoanalysis. The next stage in Freuds development of a model of the human mind was the topographical model, which he held from 1897 to the early 20s. This model divided the mind into three agencies; the conscious (being the immediately accessible thoughts and feelings), the pre-conscious (not immediately recallable, a reservoir of what can be remembered) and the unconscious (repressed feelings and thoughts which influence actions even though we are not aware of them). Through psychoanalytic treatment the patient can become aware of his repressed motives, making the unconscious conscious. The topographical movement was very much in tune with the Surrealist philosophy on the importance of the irrational. The start of the 1920s saw the emergence of Freuds main project, his structural model. After observing how many patients did not seem to want to get better, Freud came to the conclusion that the topographical model overestimated the importance of instincts. His new personality model consisted of the id, the ego and the super-ego. The id compares broadly with the unconscious, representing aggression and primitive instincts. The id is innate, not learned through socialisation. The ego enables a person to master his instincts; it is the rational part of the personality. Lastly, the super-ego is the part of the ego that is observing and criticising the self. Built up through socialisation and internalising the values of the parents, the super-ego is the moral part of the personality. The surrealist movement arose as a result of the Dadaist movement which existed during the First World War and shortly thereafter. The growing awareness of the horrors of the Great War destroyed any belief in the romantic innocence of the past. One of the results was the surrealists, who inherited from Dada the contempt for traditional bourgeois culture and the classical aesthetics of art for arts sake. Born out of artistic and literary circles and with the writer Andre Breton the closest thing to a leader of the movement, the members of the movement were primarily writers and painters, and not filmmakers. Nevertheless, the surrealist movement was one of the first to acknowledge the importance of the new medium of film. Film was used as inspiration to boost creativity for prose and paintings. Interestingly, the surrealists preferred the popular Hollywood films, because the films were not part of bourgeois art, but of a new anti-art medium. Artists like Man Ray and Hans Richter started experimenting with cinema towards a surreal end. Co-operation between filmmakers and painters also took place, like Luis Bunuel and Salvador Dalis partnership in making Un chien Andalou. The special surrealist sensibility needs to be considered. It was a world view, a philosophical and active position approaching life and art. The surrealists celebrated the unconscious as a liberating force, to escape the deadening pressures of the rational, civilised world. The realistic attitude, according to Breton, clearly seems to me to be hostile to any intellectual or moral advancement (Breton 6). Dreams are more real than reality. The surrealists made use of drugs and hypnotism to reach into the dream-like state of their selves, to see the true reality behind the everyday appearances. Unconventional and subjective, dreams hold no logical and rational restraints to true creativity. The surrealist method of automated writing (ecriture automatique) is pure mental automatism, writing from a passive state, avoiding moral, religious and logical restrictions. This state of true authenticity closely resembles Freuds method of free association. Bunuels early movies Un chien Andalou and Lage dor show the influence of free association and to what great extent surrealism shocked the bourgeois sensibilities of the time. Filled with attacks on the numbing influences of the state and church, Bunuels 1928 debut became a resounding success, much to his chagrin. Bourgeois traditional circles were praising its high art and aesthetics. Bunuel asked how they could, when the film clearly was a passionate call to murder? Bunuel on Un chien Andalous famous eyeball-slitting sequence that opens the film and his career: To produce in the spectator a state which could permit the free association of ideas, it was necessary to provoke a near traumatic shock at the very beginning of the film. The irrational montage that follows necessitates a purging of rationality, relying on emotional and unconscious impact to carry the film. Incongruent jumps in time and space abound, like when the protagonist is shot by his alter-ego, only to in the falling motion end up in a park, briefly clutching the shoulder of a statue-like woman. In trying to make sense of the images, the viewer must negotiate with the unconscious. The young man is fighting his own unconscious urges for the young woman. In one remarkable scene he strains against the combined weight of a piano, a donkey and two priests an absurdly humorous representation of the repressive forces of bourgeois culture and religion. While Un chien Andalou can be seen as a piece of cinematic poetry, Bunuel used the dramatic language of cinema to its fullest in the revolutionary Lage dor in 1930. Lage dor, Bunuels next movie, has the main character of Modot incarnating the wild, untamed power of love and sexuality that threatens the institutions of family, state and church. The lovers Modot and Lya Lys are constantly thwarted in their unacceptable passion by society. Modot can be seen as representing the unconscious in its free, anarchic aspect, while the repressive society is the aggregate super-ego. Modot has no tolerance for the trappings of society; they are but obstacles to the fulfilment of his desires. An example is the way he slaps the mother at the dinner party, and when he kicks the blind man. Eros is closely tied up with Thanatos. A particularly poetic piece of surrealism is the scene where Lya Lys is gazing into her mirror, which reflects a cloudy sky. The sounds of wind, bells and barking link the two lovers together even if they are miles apart. Rarely has the power of the unconscious to overcome the boundaries of reality been more brilliantly evoked. Freudian psychology played an important, if somewhat unacknowledged, role in surrealist thinking. However, the surrealists were highly eclectic, they borrowed from Freud whatever suited their purpose in whichever form they saw fit. Their goal was to change the view of mankind, not to offer any objective, scientific contribution to the field of psychology. The very idea of a controlled science was alien to them, held that their own ideas were more subtle and profound than that of any science. Even if the method of automated writing closely resembles free association, the surrealists never directly acknowledged Freud for it. The difference between the two positions can be seen in that Freuds method of free association held that one should keep to the original notion that started the association, whereas the surrealists were vehemently opposed to this idea. For them, this was to unnecessarily repress and limit the expression of a free spirit. The surrealists were influenced by Freuds topographical model, before the development of the structural model of the 20s. The concept of the super-ego in the structural model was exactly what the surrealists wanted to destroy, the image of the moralistic bourgeois society. Its very existence was anathema to the surrealist world view. It follows that parts of the movement (accentuated after the increasing politicisation of the movement in the 30s into communist and non-communist camps) were suspicious of Freuds bourgeois nature in his theories on the super-ego. Direct meetings between Freud and the surrealists were somewhat of a disappointment to both parties, the surrealists were let down over the fact that Freud privately was quite the bourgeois gentleman, whereas Freud was dismayed by the frivolous nature of the surrealists. The unconscious as a liberating force is central to the films of Bunuel and to the surrealist movement in general. For the surrealists the unconscious is a spring-well of pure art, devoid of the degenerating effects of reality. Bunuels style thrived on bringing the unconscious to the surface of reality, thus enmeshing it with reality. As opposed to this central theme in surrealist productions, Freud postulated a sharp divide between reality and dreams. The Freudian concepts of condensation and displacement were also used widely in surrealism, again unacknowledged. Still, Breton gave thanks to Freud in his Manifesto of Surrealism for his discoveries on the mental world. Applauding Freud for applying his faculties to the study of dreams, Breton writes that it is inadmissible that this considerable portion of psychic activity has still today been so grossly neglected (Breton 10). Whereas the surrealists examined the dream-state for its freedom from logic restraints, Freud studied dreams for uncovering problems evident in the awakened state. For instance, the Freudian psychologies of dreams play an important part in Bunuels films. Both Belle de Jour and The Discreet Charm of the Bourgeoisie make frequent use of the dream-vehicle. In Belle de Jour the dreams act as wish-fulfilment of the repressed sexual desires of Severine, and in Discreet Charm the dreams of the bourgeoisie represent their fear of the unmasking of their superficial world (witness the scene where the bourgeoisie suddenly find themselves eating dinner on the stage of a theatre). The surrealist view of the unconscious is indebted to the unconscious of Freuds topographical model. The difference is in the motives and reasoning behind the use of the unconscious. Freud wanted to understand the human psyche, while the surrealists were on a mission of liberation and freedom. Perhaps both parties had more in common than they cared to admit, regardless of their differing cultural framework. WORKS CITED: 1) Anzieu, D. Freuds Self-Analysis. Translated by Peter Graham. London: Hogarth Press and the Institute of Psycho-analysis, 1986. 2) Breton, A. Manifestoes of surrealism 1969. 3) Mellen, J (ed). The worlds of Luis Bunuel 1978.

Vegetarianism Or Meat Consumption

Vegetarianism Or Meat Consumption All along with the existing trend of consuming organic and confined foods, one of the burning issues that has flickered debate amongst scholars and researchers alike is the subject of being, or not to exist as a vegetarian, have an effect on the surroundings. According to Spencer, those who consider that vegetarianism has a constructive effect on the setting argue that the enormous invention of animal foodstuffs for human utilization can assert to land dilapidation, water and atmosphere contamination, and even modify climate (21). Educational research designate that these damaging effects ensue as we persist to produce red meat foodstuffs. However, an appraisal of observations from vegan and meat consumer social network bloggers depicts that the individual desire for preference especially choices concerning the crucial want for foodstuff is the mainly important stature in this argument (Spencer 23). To report for persons who opt to consume meat regardless of the reimbursement of vegetarianism for the surroundings, the problem then crop up and stand to be: how can people formulate meat- consumption in extra sustainable manner? The responsibility of meat in the person mode of eating has been positioned as the middle of attention of an extensive variety of studies. In addition, proficient persons from diverse environments have scrutinized its edifying and nutritional consequence. Various types of foods all along have not received much criticism and are highly appreciated by different cultures than meat. This may occur due to complications, in health, regarding meat eating or due to principles and surroundings of the product production (Waldman and Lamb 34). As such, various arguments confront the meat consumption in different countries dietary patterns. Many research conducted shows that vegetarian diets or extremely little consumption of meat are associated with less or no complications and diseases and higher life expectancies. Many nations are also in progress showing concerns on ethical matters, like animal wellbeing and the ecological costs of their utilization outlines. This is because meat creation is particularly supply inefficient in contrast to further types of provisions production. It incorporates a load on the ecological unit by taking up a great quantity of water, territory and power (Gardner, Starke and Rosbotham 56). These factors have been having a great impact and shaping the growth of contemporary vegetarianism. Meat use has negative and positive results. The report that an individual is what he or she eats ought to make people to change their view on eating a lot of meat if they need a healthy prospect. Today, a variety of diseases like hypertension, obesity and high cholesterol among many others are wide stretch in many communities (Waldman and Lamb 78). Meat is extremely high in content of fats particularly saturated fat. At hand, are plentiful claims nowadays about saturated plump. Some say that we do not need any soaked fat to live, or that all saturated fat is awful, while others tell us to eat liberally and that this stuff is essential for our wellbeing. While not all inundated fat is bad, saturated fat from mammal products like meat seems to directly affect the role of our cardiovascular structure in many negative habits (Bishop 51). Not only is it connected to putting a sprain on ones heart through probable fat deposits in the arteries, mounting ones blood pressure and causing artery harm, but also it is the main fat responsible for hazardous weight increase. Todays meat is still higher than ever in fat as a result of how the animals are brought up, with no exercise or natural grazing capabilities (Spencer 89). For this reason, such animals sit in an enclosed area and eat extra food, which causes higher harmful fat deposits than usual. Meat is extremely dense in calories. This is because meat contains a lot of fats, and cholesterol is considered as a nutrient with the most calories. It is a substance that if eaten repeatedly or in extra doses can easily cause an increase in weight. Production of meat is seriously responsible for change in climate. Flora and fauna cause the production of natural gas, which is mainly methane. Methane is an extremely strong greenhouse gas. This is because it readily and easily traps more heat and in large amounts than carbon dioxide. Actually, animal production is accountable for about eighteen percent of the climate change in the globe. In essence, this can be compared with transport in the world with animal production exceeding global transportation (Silva and Webster 92). Meat raised under demanding conditions has a harmfully altered biochemistry that negatively alters ours. Immediately one thinks about himself or herself and what transpires during a strenuous moment. The most significant thing that occurs to all animals during a stressful period is stress hormones elevation. This initializes an entire slew of other reactions of biochemicals, which causes the health of a healthy animal to deteriorate. This of course leads to various illnesses. When we consume this meat, whether one holds the Eastern outlooks of changes in qi energy, Karma and, therefore, chakra disturbances or not, consuming meat from strained animals is connected with various negative psychological and emotional states of persons in us, as well (Gardner, Starke and Rosbotham 137). Meat manufactures carcinogenic compounds when safe to eat. It also adds to chances of colon cancer. Away from the heterocyclic amines talked about on top, meat cannot clear instantly from the persons intestines. This is unless sufficient fiber becomes a part of each food. This is mostly due to the fact that meat is lofty in protein and protein takes an extremely long time to get fully assimilated; thus, it sits in our bowels the highest. This time issue allows any carcinogenic complex to do the most harm to the lining of the intestinal walls (Silva and Webster 193) Having seen the above numbers, now think of the amount of water wasted every year to raise the food to feed these animals. Also, the amount of water wasted to ensure that they are hydrated while they continue developing. In order for land to be fully suitable for animal creation, land must be properly cleaned, and this usually involves the cutting and clearing of many trees. Production of stock accounts for thirty percent of the whole land surface of the globe (Bishop 164). Just think of how many people in the globe can be fed and have clean water to take if such a resource was not being used by the billions in the natural world. As eating too much meat can be treacherous, meat can be said to be a great source with complete proteins. The body needs these proteins to maintain a cellular hankie. As such, it is a brilliant idea to feed on some amount of meat each time. The Agricultural Department of America highly suggests that adults need to feed on 5-6 ounces of meat each day (Silva and Webster 125). Another reason why people should eat meat is based on the cultural other than nutritional importance. Various scholars like to relate meat consumption with virility as well as the patriarchal traditions. Women are viewed to be less meat consumers because of their great concern on health issues while men tend to take a lot of it basing on the gender attitudes placed by their cultures. High meat consumption; for example, in Western countries, their diet is compared to an expression of authority of humans in control of all the natural humanity. This can explain the reason behind the historical value placed on meat by the strong and influential elites. Their denial to marginalize the fewer dominant groups further explains the value placed on meat consumption (Bishop 121). Meat consumption is also related to various values and attitudes. Individual values are recognized to be the best attitude shapers but their sway on actions is not straight. The breach between thoughts and behavior is known, moreover, has been investigated by a number of instigators Silva and Webster (125) clarified that when mind-sets are on a broad concern, which is hard to relay with the action itself, people will less likely indulge in it. Therefore, when a populace is inquired they utter being concerned on climate alteration, although they do not decrease their regularity in smoking, driving or red meat ingestion. The proposal plan to help curb the problems caused by excessive meat consumption is as follows. The arrangement to be followed to make certain a healthy future involves banning all meat manufacture. In order to make the nearly all drastic impact on the emission of climate shifting gases, this proposal propose that all meat products, and their production, ought to be halted instantly. If one is consuming too much meat, one should incorporate other protein sources that are non-meat instead of meat (Spencer 110). Dairy products, legumes, beans and whole grains products of food all have protein. Soy foods, nuts, eggs and seeds can be considered good options. While seafood and fish may technically be regarded as meats, such products do not have the same risks compared to poultry, pork and red meat, since they are so low in soaked cholesterol and fats and cholesterol (Waldman and Lamb 77). Seafood and fish can comfortably replace meat in a persons diet; they supplement well. The suggestion will work as the body requires approximately 8 grams of protein in each twenty pounds of body weight per daylight. You can get a lot of this protein from non-meat foundations. Protein sources of non-meat mostly do not have as much cholesterol or saturated fat as meat, especially red meat (Waldman and Lamb 79). These sources also mostly consist of minerals, vitamins and healthy fats that ones body requires. Societies eating animal pedestal diets tend to have extremely poor wellbeing. The Inuits have the lowest life expectancy in North America, the uppermost rates of osteoporosis in the planet, and epidemic rates of stroke, cancer, and parasitic illnesses. Inuit mummies have exhibited symbols of the same diseases, so it is not just a difficulty with their modern go on a diet. The Masai are notorious for aging rapidly, and have high rates of bone deformities and atherosclerosis. Their arteries were analyzed and found to be comparable to old men in the United States (Bishop 139). Something ironic is that proponents of a high meat diet point to these peoples as examples of physical conditions. The same approach can be compared to tobacco legislation that bans all types of promotion and support to protect community health, the surroundings and reducing deficiency. Tobacco just like meat has a great negative impact on health. Knowledge of the lethal harms rooted by tobacco goods is not latest, but the strenuous internationalization attempt to decrease the exploit of tobacco by regulation and rule is more current. I know simply transiting such a regulation is not sufficient. Proper execution is needed to attain the anticipated profits. The same implies to the proposal on meat consumption (Spencer 163). The suggestion that complete burn on meat production has a counter disagreement and rebuttal since it favors the vegetarians in a wider viewpoint is flawed. Some individuals believe that meat consumption gives them a lot of nutrition values as compared to other foodstuffs. Accordingly, I think being a vegetarian out of compassion is unreasonable. I mean that in the common sense: it is a non sequitur, and thus irrational. It is like treating animals as people, and yet they are not. I have looked and paid attention far and wide and there is just no logically valid argument that proceeds from I ought to be empathetic to I ought to be a vegetarian. Agricultural and eating animals is simply not vice, for the reason I affirmed: our own overall life satisfaction depends on being sympathetic, and compassion compels us not to like or want pointless torment, and to continue living, no matter what or who is experiencing it. This would cause you pain, and thus lessen your life satisfaction, to be an unkind or wholly indifferent being. However, demolishing an animal humanely is not brutal. In addition, it is not destroying a person. Once more, an animals life is indifferent to when it passes away since it becomes nothing and is unaware of being somewhat. Thus eating animals is fine as long as you are not torturing them (Gardner, Starke and Rosbotham 245) Conclusion I consider that the development of vegetarianism is a slow procedure and that the shift from red meat to white meat intake, the perceived negative attitudes towards our commercial food system and the shift towards more socialist values are certainly part of this progress. Modern vegetarianism has developed over the past 200 years. It has established institutions which have promoted vegetarianism and the creation of alternatives to meat use.