The, By Maureen O ' Connell And What Is Social Imaginary

Care of Souls provides an account of Christianity's historical practices of soul care through a culmination of his many years of scholarship, teaching and clinical work.

Surprised by Joy by Lewis and Confessions by Augustine are not two works that are often analyzed side by side although they are both autobiographical and written by men greatly influential to the Christian faith. Since Confessions contains many different elements which Augustine explores to better understand the nature of God, this paper will focus on Augustine’s section “Happiness (Beatta Vita)” as compared and contrasted with Lewis’ chapters “Checkmate” and “Beginning”. A preliminary glance of these works may lead the reader to think that they are very similar, despite the differences in publishing time, Surprised By Joy was published in 1955, while Confessions was published in 398 AD. This is not entirely false, as both “Checkmate”, “Beginning” and “Happiness” are all largely focused on the relationship of God and joy and utilize a similar structure. Although Augustine and Lewis’ four-part structure initially appears complimentary because of similar themes, these structures contrast as a result of differing allegories.

passion.”(Hawthorne 79) The irony in this statement is that the “guilty passion” is not commonly

This can create fractures within society and religion as these groups attempt to reconcile their culture with socially accepted beliefs, as well as decide which of those beliefs they should reject. This fracture and the long-term effects of the connection between ethnicity and religion can be seen in many religions’ histories, for example, Catholicism.

We are taught from a symbolic interactionist perspective racial socialization often give way to a sense of solidarity, a union with one’s ethnic group which can tribute to the hostility demonstrated towards another group. Another familiar term ethnocentrism, a place of superiority which contains the notion one’s ethnic group is superior while the other is inferior which proves the further we are from human values and the promotion of it peace can never be achieved. The Dalai Lama says if we have peace in us we can be at peace with those around us.

As a result, the native citizens may develop the prejudice against the immigrants because of the disparity and the diversity of cultures (Castles, Stephen, Haas, and Miller 18). Alternatively, it is true that individuals cannot believe in strangers until they are confident of their traits irrespective of whether they have good intentions or not. Therefore, the difference in the level of civilization may cause conflicts among the individuals because there is no shared understanding and trust. Also, people may clash or oppose each other’s opinions more often when they have different backgrounds since neither of them would allow criticism and discrimination all the time. The incidences are practical in many places such as the institutions of learning where individuals from different cultures may be considered enemies. Similarly, it is common in the work areas where employees segregation regarding cultural background (Castles, Stephen, Haas, and Miller 18). Moreover, the lack of trust may develop a due lack of a common language or type of religion, for an instant, the Muslims believe to be radical in terrorism all over the

Worldviews, whether or not we realize it, affect the way we evaluate different aspects of reality. In this paper, I will be discussing Christianity and Islam. More specifically, pertaining to the concept of self, or the question “What is a human being?” Different understandings of the concept of a human being result in different ways of valuing and treating other people, including the patients we care for in our nursing practice. Although both Islam and Christianity are monotheistic religions, in the Islam faith, humans are regarded as being born inherently good; in Christianity humans are created in God’s image and are born with original sin. Examining scriptures from both faiths and each religion’s concept of a human being allows for deeper insight into their respective worldviews.

In a culturally diverse world, it is difficult for individuals and communities to express thoughts and opinions to one another well. It is especially difficult when it comes to disagreements and differences regarding religion. To overcome this struggle, it is important to be open-minded, accepting, understanding, and respectful of everyone – whether they have the same or different beliefs. Each religion has its own set of traditions, practices, and beliefs. Because of this, individuals of different religions may not agree with one another, often resulting in conflicts.

Cultural relativism is the belief that others should understand one 's culture and that their way of doing things should not be frowned upon by those in another culture. Right and wrong are dictated by the culture and should not be judged by other people from different cultures. What is morally correct in one culture may be morally incorrect for someone in an alternate culture. However, seeing convictions of another culture that one is not accustomed to can be troublesome. It is hard not to judge one 's beliefs when in your culture you conceivably believe the opposite. Once a person is raised to believe what they have been taught in their culture it is hard to comprehend another culture 's beliefs, especially if in your culture their belief repudiates yours. The objective of this essay is to study my culture and beliefs from another cultures perspective. In this paper, I will examine my culture of American marriage and the beliefs within from an etic view and the sub-Saharan beliefs on marriage from an emic view.

Compassion is perhaps the most valuable and important ethical principle. The dictionary defines compassion as "deep awareness of the suffering of another coupled with the wish to relieve it." Living compassionately means putting the needs and concerns of others ahead of yours. Both Buddhism and Christianity emphasize compassion; this paper will attempt to determine the context in which each ethical system places compassion, and how each system believes the compassionate individual should behave.

The sound of new culture and beginnings filling the air. The different cultural backgrounds, ethnicities, accents and flags fill the air. Millions of people new to each other and the land rush to find and establishes a living and home. Despite all the new citizens abundant differences, there is one thing that unites each side of the population, Religion. If between one million Christians and one million Jews have come to a new land together, we would think that the level of religious conflict would not be too high since given Judaism’s past, Christianity’s evangelical intentions and fact that it has been done is some shape and form, but thing are not always as they appear, or we think we know.

One might say there is nothing that can be done to unite peaceful cohabitation of religious differences in smaller communities within the same society. Although, one might want to consider the implication of acknowledging the ideas of subjectivity and context and removing any fear and or control as to acquire knowledge of that which is unknown.

This essay looks to evaluate Mandeville’s argument against the politics of compassion. The paper argues that Mandeville`s arguments are not do not succeed in rebutting the politics of compassion. The paper begins by explaining the politics of compassion, a view which holds that we should act to help others. The paper then discusses Mandeville’s two criticisms of the politics of compassion, that the standard for being virtuous is too high, and that the consequences of being virtuous would be terrible for modern society. The paper then borrows from the philosophies of Feinberg and Kant to undermine the first criticism. They find that the standard for virtue is not actually too high, but rather that Mandeville`s definition is incorrect as it is both unproven and misunderstands the relationship between virtue and pleasure. The paper then argues against Mandeville`s second criticism by borrowing from Smith and the conclusions drawn from the first part of the essay. In turn they find that pleasurable virtues are also capable of performing the role that Mandeville holds only vices are capable of. The

The Passion, an explicitly religious tale that found its place in an increasingly secular age of cinema and resonated with believers and unbelievers alike, is an unparalleled work in the realm of Christian culture in terms of its popularity. While believers may have watched the film for religious purposes, many nonbelievers simply viewed it for its value as a cinematic masterpiece. However, regardless of the intent of the viewer, the film conveys Christian messages throughout that may not be immediately recognizable.

Likewise, in Freedom from the Known, he stated that a man unaware of what passion really is will not be able to know love. “Love can only come into being only when there is total self-abandonment” (p. 117). Therefore, when asked if the mind can come upon love without thought and enforcement, he infers “it seems to me that one thing is absolutely necessary and that is passion without motive” (p. 116).