Wednesday, January 29, 2020

Education Dialog Essay Example for Free

Education Dialog Essay What does it mean to be an educated person? There is no simple, out-right, correct answer to this question. Everyone will have a slightly, if not very, different answer. â€Å"†¦ ‘What does it mean to be a liberally educated person?’—is misleading, deeply so, because it suggests that one can somehow take a group of courses, or accumulate a certain number of credits, or undergo an obligatory set of learning experiences, and emerge liberally educated at the end of the process. Nothing could be further from the truth†¦Ã¢â‚¬  (William Cronon 5) To me an education is about grasping not specific facts, but concepts as a whole, to gain knowledge of things that can be applied to not just the status quo but things in the future as well. To be properly educated one must keep an open mind, be able to take all the sides of an argument into account and be able to see where they are coming from. To be educated,, is to be free of ignorance, to not let our own emotions and experiences corrupt our view, to be able to think for yourself and think critically at that, but also to comprehend what is being said to you, or what you are reading and understand that your learning will never end. No matter the amount of knowledge you have on a certain topic there will always be more to learn, either on that topic or other topics and an educated person knows that, so they are always striving to learn more. Critical thinking is a huge part of being considered educated. You don’t just listen to hear someone talk, and you don’t read to just see letters form words on a page, you do these things so you can derive meaning from the words written in a book and the words coming from a person’s mouth. How does one measure intelligence? How would you know where you stand compared to others? This is where things get a little tricky. From my own experience in the public education system we were given facts, dates, places and names to be memorized for tests. How much you could memorize directly translated to what grade you would get on a test. Students would cram right before an exam, and their minds would only retain that knowledge for a couple days at most. In my English class my teacher spent the whole year preparing us for one test at the end of the year, one test. We were actually given the test three times before the â€Å"final exam†. You were given the correct answers and all you had to do was memorize it, if you could memorize the answers you would get an A grade. I don’t get how standardized tests are used to measure intelligence since there isn’t a standardized person. I believe standardized tests should be made with essay topics to give students a chan ce to explain their thinking, their â€Å"why’s† I can understand why certain subjects become important when trying to shape a well rounded educated person, such as: math, history, writing and composition. History would be about the only subject in which there could be too much focus on dates and facts, to where they begin to dismiss the â€Å"Why did they do that?† because they’re focusing on the fact that they did do it. We are taught history so we can do our best to prevent repeating it, the facts won’t really help all too much in that, but the critical thinking will. We need to be aware of what’s going on around us, notice when things are beginning to stir. We all must be educated to advance in our world, to learn from our mistakes, to make new mistakes and set forth a course to the ideal of a perfect world or to achieve a perfect education.

Tuesday, January 21, 2020

Brave New World Ultimate Destruction :: Brave New World

Brave New World Ultimate Destruction    In Brave New World, Aldous Huxley tries to convey the belief that every invention or improvement for the â€Å"betterment† of mankind is only an instrument for his ultimate destruction. â€Å"We are,† he said, â€Å"on the horns of an ethical dilemma and to find the middle way will require all out intelligence and all out good will.† This goes for all fields of life, medical, technical, social, etc. Not only in the book, but also in real life, one can see that this belief is evidently true.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   A first example in the book is the process in which babies are â€Å"born.† The intricate fertilizing, decanting, and conditioning processes is directly used to produce and control a 5 caste system in society. Now, this is not a bad idea, other system is flawed. We see this in people like Bernard. An alpha is supposed to be at the top of society being well formed, tall, good looking and intelligent. Bernard however is somewhat shorter and less handsome than the rest of the men in his caste, and therefore is thought of as queer. This inconsistency in the hatching system shows proof that the system is not completely safe or stable, and will in time produce more and more â€Å"social rejects† that can only lead to destroy the system.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The conditioning process itself is also a good example of how innovation and â€Å"progress† can lead to the destruction of man. John got this in his belief that everyone, no matter how old, was an infant because of the conditioning systems. To truly mature, he thought, one must face suffering and constant cleansing (leading him to his time at the lighthouse). The acceptance and use of the notion that society should be organized by the pleasures of the people is preposterous in that by only living for simple physical pleasure at whatever moment in time it may be, one is stripped of the ability to strive for long-range, true happiness. By breeding a complete society of infants with no concept of planning for a final goal can only end in destruction as it con not support itself if the hand that rocks the cradle, excuse the pun, would happen to waiver.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Thirdly, in the book, the rationing and use of soma as a release for all people is a big red flashing light on the board of pending social disaster.

Monday, January 13, 2020

Philosophical analysis Essay

Judging from the ideas raised in the Introduction of this work, it is clear that one must consider Buddhism a type of philosophy – that is, as a way of life. Many authors have already proceeded to claim that this particular religious phenomenon is chiefly characterized by the numerous practical precepts which serve as guides towards an enlightened living. It is good to note that Buddhism, pretty much like philosophy, is concerned with the pursuit of enlightenment or truth. An enlightened self – immortalized perhaps in Western Philosophy by Plato’s Allegory of the Cave – is surely the goal why one enters into philosophical discourses. In so far as Buddhism offers its own distinct ways to attain enlightenment as well, it is therefore with good reasons that one should classify this religion as philosophical in many ways. Buddhism however does not stop at stipulating suggestions for right living alone. As a system of belief, it also offers perspectives about the whole of reality. Like philosophical discourses, Buddhism is a belief system that speaks of its perspective about the ultimate realities like human existence, cosmology, human knowledge, ontology and theology. Surely, there is a need to look into these briefly Buddhism’s take on reality encourages an attitude of detachment on account of a belief that â€Å"everything is impermanent† (Griffiths, 1997, p. 16), and therefore in a state of constant flux. Much of Buddhism’s view about reality rests on the belief that the world is full of ‘diversity’, and the more is able to ‘reveal’ or appreciate it, the closer is one to the truth about the ever passing universe (Williams, 1989, p. 3). This idea is interestingly shared by an ancient Western philosopher that went by the name Heraclitus, who taught that â€Å"fire†- an element in a perpetual state of movement – is the basic element that constitutes reality. Buddhism, one need to remember, is not so much concerned with the rigorous definition of reality. But in so far it embraces an attitude of non-attachment in relating to all things, Buddhism has to anchor this belief system on a formidable reason – that one’s attachment over things is futile given the fact that all things pass away. In fact, most of what Buddhism teaches is drawn from this ontological belief; and this doctrine of impermanence must be seen as a recurrent theme in its whole system of perspective. As far as Epistemology is concerned, the doctrine of impermanence is also maintained. Buddhism teaches that nothing can be known with exact certitude because all things are ephemeral and thus, as mentioned a while ago, â€Å"they are not what they seem† (Griffiths, 1997, p. 19). Everything is subject to change and passes away. Thus, one may not arrive at a definitive knowledge about things at all. Which is why, Buddha maintained that â€Å"dissatisfaction† is a constant theme that defines the feelings of all who search for knowledge or truth (Mitchell, 2002, p. 33). No one is able to know what reality is; and its appearance is often misleading. One may notice that this epistemology is actually consistent with Buddhism’s anthropology, or, its understanding of human nature. If one checks the teachings of Buddha about man, one can clearly see the doctrine of impermanence as patent in it too. Buddha believes that human nature is nothing but a constitution of events called materiality, sensation, conceptualization, volition and consciousness (Griffiths, 1997, p. 20). This type of anthropology views man not as an existing individual substance (which most of Western Philosophy have understood what human nature is), but an â€Å"impermanent self† constituted by personal events (Griffith, 1997, p. 20). Cosmology for Buddhism follows the same line of logic. Constant flux is patent in its belief that the world follows a rhythm of birth and rebirth, of cycle and current, of existence and passage. The bulk of Buddhism’s teachings therefore solemnly enjoin its adherents to develop an attitude of detachment. Anchored on a belief that nothing in this world ever remains the same over a period of time, Buddhism points that the path towards Nirvana – or ultimate sense of bliss – lies in a state of total freedom from what this world actually offers. Lastly, it is quite interesting to point out that Buddhism rarely engages in a question about the ultimate reality or God. Broadly speaking, the whole philosophy of impermanence is at odds with a concept of deity. The general theory about God stipulates that ‘It† is a Supreme Being defined by eternality, omniscience, omnipotence and changelessness. In a belief system where the central truth about reality rests on the ephemeral nature of all things, the concept of God is really something hard to conceive (Griffiths, 1997, p. 22). How can there be such a Being when the general characteristic of all things – supposedly including God – is change and flux? More importantly, one can ask: how can one consider Buddhism a religion at all if one is not willing to reconcile its theology with its ontology? Griffith believes that the metaphysics of impermanence makes Buddhism deny the existence of God all together (Griffith, 1997, p. 23). But the image of Buddha as the exemplification of their quest for a transcendent end, translated in Nirvana, is perhaps the only figure of deity Buddhism actually posses. Conclusion Buddhism is both a philosophy and a religious movement. As a philosophy, it offers its adherents a way of life observed in a tradition marked by meditation, introspection, constant purgation of desire and an unending quest for enlightenment. As a religious movement, it is concerned with the pursuit of â€Å"transcendent ends† (Slater, 1978, p. 6) they call Nirvana. Buddhism offers its own understanding of reality too. Its doctrines are highly influenced by the teachings of its founder Gautama Buddha. In this paper, it has been noted that their belief system can also be evaluated under the categories which Western philosophy uses – metaphysics, epistemology, cosmology, anthropology and theology. These aspects are given meaning by a pervading concept of impermanence and dissatisfaction. Buddhism draws largely from a belief that everything in the world is impermanent, and that all people are enjoined to meet it with an attitude of detachment and self-control. The path towards true enlightenment happens only when one is able to see beyond what reality offers, and seek the true meaning of existence that lies only within. References Humphreys, C. (1997). A Popular Dictionary of Buddhism.Chicago: NTC. Griffiths, P. Buddhism. In Quinn, P. & Taliaferro, C. (Eds. ), A Companion to Philosophy of Religion. Massachusetts: Blackwell. McCutcheon, R. (2007). Studying Religion. An Introduction. London: Equinox. Mitchell, D. (2002). Introducing the Buddhist Experience. New York: Oxford University Slater, P. (1978). The Dynamics of Religion. Meaning and Change in Religious Traditions. San Francisco: Harper and Row. Williams, P. (1989). Mahayana Buddhism. Doctrinal Foundations. New York: Routledge.

Sunday, January 5, 2020

Pronouncing the Spanish T

The Spanish t and the English t are pronounced much alike, but there is a subtle difference. In Spanish, the t is typically pronounced with the tongue touching the top teeth, while in English the tongue typically touches the roof of the mouth. As a result, the Spanish t is softer or less explosive than the t in English usually is. The t in a word such as stop is quite close in sound to the t of Spanish. In our audio lesson on pronouncing the t, you can hear the English word tea followed by the Spanish ti (a personal pronoun meaning you) to note the difference. You can also hear the word seà ±orita, a courtesy title for a young woman.