Human dignity Research Assignment Paper

Human dignity

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Introduction

It is agreeable that human dignity needs a new guarantee. This can only be found in a new political principle, in a new law on earth. This view emanates mainly from consideration of the past perspectives and how they have shaped the current world. In view of this, there is need to align the current government relations to the deliberations of ensuring a new guarantee of human dignity. This paper analyses the points related to this view, especially in line with anti-Semitism, imperialism and totalitarianism. There is also a deep analysis of why human dignity needs new guarantee. This is done in line with consideration of the adopted perspectives in the past and the new insights which can guarantee human dignity.

Human dignity needs a new guarantee

In the deliberations of human dignity, there is always involvement of human rights. In consideration of the past inclinations, there has been lack of orientation of human rights to human dignity. Human dignity in inviolable and must be respected at all costs. Without due respect being given to human dignity there can be no success in efforts of ensuring human rights in local and international relationships. It is on the basis of realization of the crucial role of human dignity that human rights are pegged on human dignity. Without aligning human rights to human dignity, there cannot be success in ensuring guarantee of human dignity through human rights.

The universal declaration Human Rights of 1948 can be said to align to the recognition of inherent human dignity and equal and inalienable rights of all members of the human family. The statement “members of the human family” is very much significant. This utterance is made in view of the past alienation of some groups of people in the efforts of articulating human rights. This deficit was more so in the informal efforts that were made in the past. It is on the basis of the exclusion of some people in the efforts of ensuring human dignity that the insight of ensuring a guarantee for human dignity is based, (Siegert & WardPp 2141). If human rights are extended in the best way only to some groups of people and the rest (even if the rest are minority) do not get the effects of human rights, then human dignity is not guaranteed. Analysis of the past exercises of powers by governments give insights in to the deficits that were there in terms of ensuring guarantee of human dignity. It is on those bases that efforts are made to ensure that human dignity is guaranteed especially in ensuring that human rights are universal not only in writings and utterances, but also in the real practice. Hence, the protection of human rights as an aspect of human dignity guarantee has become the jurisdiction of every government, (Tulli, pp 577) without efforts to ensure protection of human rights a government would not be trusted by the citizens and there would be no association f the government with the efforts of ensuring guarantee for human dignity.

Analysis of the past

Before the formal declarations of human rights in the efforts to ensure protection of human dignity, there were informal efforts that were made. An analysis of these efforts points to the realization that there were many gaps in which the human dignity was not respected. There have different efforts by governments to ensure that there is loyalty from the followers of the government and that the government assures the loyal followers the protection of their human dignity. However, different models of leadership adopted and the inner efforts display a lack of the right direction in the guarantee of human dignity to the citizens being led.

For instance, anti-Semitism, which here is not taken to mean hatred of Jews had its own loopholes when it comes to guarantee of human dignity. In the outer meaning which entails exclusion of some people who are noted as not being loyal to the stipulated cultures of the nation, there is already an implication of lowering human dignity. This view emanates from the fact that; all efforts should be made to ensure a guarantee of human dignity. When the effort done only orients to an exclusion of the people regarded as not being loyal such that they are punished, there is no implication in guaranteeing human dignity. Since human dignity is an inclusive aspect of human beings, it is essential that efforts are made to ensure that the guarantee encompasses everyone. Even in the different categories of people, efforts should be made to ensure a guarantee for every individual, (Tuckerman, P, Cain, P, Long, B, & Klarkowski, Pp 177). It is on the basis of this idea that there has been collaboration of nations in efforts to ensure articulation of human rights as an aspect of human dignity.

There is need for efforts to be made to ensure that the protection of human dignity is not exclusive for some people. It cannot be pessimistically said that there have not been efforts made to ensure that there is an extension of the guarantee of human dignity in the deliberations of exercising human rights. The empowering of non elected judges to deal with the issues of human rights presents a country with a noble way of ensuring that human dignity is guaranteed in the efforts of a nation deliberation of human rights (Ahamed pp36). It is noted that such crucial efforts were not adopted in the past eras due to the failure to realize the need to guarantee human dignity. In the wake of enlightenment of the human family, there should be no glimpse of steps back towards such orientation. More efforts should be made to ensure that more steps are taken in empowering the unelected members in the nation to see that there is protection of the human rights in their view as an aspect of human dignity.

When excessive power is endowed to elected members of our societies such that the unelected members have no say, then the steps towards demolition of human dignity instead of its guarantee are made. This view emanates from the realization that; it is the adoption of such aspects that made the human family dwell in the dark times of little human dignity and lack of its guarantee, for instance during the times of imperialism. In the realization of the importance of guaranteeing human dignity, human rights is placed way above the politics of a country. When such efforts are made, it becomes easier for a country to guarantee human dignity. On this note, political right is just one of the rights while the whole human rights aspect encompasses many other rights. It would therefore not be viable to give more priority to politics than to the human rights bill in a country, or any other aspect pertaining human rights in efforts to ensure a guarantee of human dignity, (Ahamed pp36).

The exclusion of some citizens in the exercise of human rights such that it is clear their dignity is not guaranteed can be likened to the anti-Semitism which was experienced by the Jews in the past, (Klug pp 443) on these bases, it cannot be said that anti-Semitism is long time over. Again, on the same bases it cannot be said that this is a wrong analogy. This is because; the Jews are human beings, whom it was realized that it was wrong to exclude them in the exercise of human rights. This statement is on the basis of human dignity as a universal factor. On the same note, there should be no exclusion of any kind of human being in the deliberations of human rights. If such happens under the watch of any given government, then such aspect is not different from the long time exercised anti-Semitism.

Tackling the barriers

There should be efforts to ensure that a government tackles the barriers to provision of human rights and guarantee of human dignity. To ensure success in such efforts, it is crucial for a government to ensure that all facets of human rights have been given priority. The government ought to ensure that the information that is given from governmental institutions as well as other institutions is based on truth, (Cameron & Godwin pp 203). This view follows the realization of false information given by institutions such as hospitals, and which can greatly undermine the efforts of ensuring human dignity is guaranteed. For instance, due to one’s own inclination, there could be giving out of false information so as to undermine the dignity of the people who have a different lifestyle to that which one has adopted. In the wake of deliberate efforts of ensuring a guarantee of human dignity, there should be much sensitization to ensure that every one puts efforts of ensuring a guarantee of the human dignity. On this note, the effort should not be left to the few elected people. Every person’s contribution towards this effort is of great importance because; just as the human dignity is an inclusive aspect, the efforts of realizing its guarantee are also universal and call for efforts of every human member. There is need for governments to legislate on civil laws that ensure protection of citizens against lies and the implications of the same, (Boreham Pp 3) such efforts would go a long way in ensuring that there is a guarantee of human dignity.

The analysis of imperialism in relation to the need for a new guarantee of human dignity may seem like a farfetched idea, but is an ideal aspect in as far as the efforts of ensuring new guarantee for human dignity are concerned. The efforts of ensuring guarantee of human dignity must be pegged on respect for the right of every human being regardless of their background. If the efforts orient to a particular group of people, then the ailments of imperialism and totalitarianism will not escape the current generation and generations to come. This view emanates from the realization that; if the rights of human beings are not made entirely universal, there cannot be a realization of the guarantee to human dignity, (Dragojlovic, Pp 59). The same effects associated with past ill forms of governance such as imperialism and totalitarianism will still manifest themselves only in different forms. As long as it is human beings ailed by such effects, there cannot be claims of achievement of a guarantee for human dignity. Without a universal approach, and taking the direction of articulating the efforts in new political principles and in new law on earth, there would be no fruits realized.

If the same aspects of imperialism are still exercised in government deliberations, the guarantee of human dignity will not be realized. When there is exercise of power without respect of the indigenous people, then it is only time that withholds the destruction of the dignity of the people, such as destruction of masses of people, (Lawson, pp 19). This idea is pegged on the realization that; just as imperialism led to loss of life in the long run in the past, if today there is exercise of the same aspects by government, there is bound to be equal or more loss. When there is loss of life due to the failure to articulate human rights in a manner that presents guarantee of human rights, then the extremes have been reached. This kind of destruction cannot be said to belong to the past, as long as enough efforts are not being made to ensure that there is a guarantee of human dignity by all means. Legislation by governments should ensure that no loopholes can allow penetration of such low levels o human dignity, (Boreham Pp 3).

In the efforts to ensure a guarantee of human dignity, there should be a realization of the differences amongst people which must also not be used to segregate people such that some have more dignity bestowed while other do not. This can be likened to the views that were made over Jews that they refused to be ‘men’ (Staudenmaier, pp163). If there is adoption of such sentiments in government, expected to ensure guarantee of the dignity of people, there would be no fruits borne. The legislation done will orient towards the favored group of people and evil will begin to brew. With time, even the little efforts made in ensuring human rights will be washed away by the gaps allowed to dim those efforts. These kinds of deliberations are associated with stereotyping which is a great evil and set back in the efforts of ensuring human rights as well as a guarantee of human dignity.

Guarantee of human dignity must be precedent by efforts of ensuring restriction of power. The analysis of past leadership ailments that saw inclinations of little or no human dignity are associated with empowering the leaders in an unlimited manner. When the leaders are endowed with power that is not limited such that they control everything without question, then there is bound to be loopholes and human dignity for every one cannot be guaranteed, (Hoover pp 220). For instance, in the exercise of totalitarianism, there was demand for unquestioning obedience from the members. There was demand for allegiance to the leader even if the leader is unseen and unknown. This may sound very much like a thing of the past, but a closer look in the current dealings can reflect some elements of totalitarianism. The issue of unquestionable allegiance is a great barrier to guarantee of human dignity. That is why there is and there should be efforts of separating powers in any given government such that one wing is able to correct the other in efforts of ensuring human dignity is guaranteed and especially in stipulating and exercising human rights

In those efforts, it would not be viable to take that which belonged to the past and call it our heritage without deliberating on the consequences. Even in deliberating on the past, caution must be taken because; different times call for different efforts. What might have worked in the past may not work in the modern times. It is viable to learn from the past, but it would be a great mistake to lift up ideas from the past and apply them in current situations without testing the relevance. In the efforts to ensure that we learn from the past and apply the lessons in the present with relevance, there must also be efforts to rectify the mistakes. It is not viable to assume that the bad things of the past will be buried in oblivion as time goes by. In order to live with clear consciences, it would be crucial to ensure that we put efforts to bury the past. This is achievable by ensuring that all elements that are negative have been avoided in the current deliberations to ensure a guarantee of human dignity. It is crucial to note that; the efforts must be inclusive so as to ensure success in guaranteeing human dignity.

Bibliography

Ahamed, F 2013, ‘Does Australia need a constitutional Bill of Rights?’, Middle East Journal of Business, vol. 8, no. 2, pp. 35-38.

Boreham, K 2014, ‘The Right To Truth: The Freedom To Speak, To Know And To Be Protected From Lies’, Legaldate, vol. 26, no. 3, pp. 2-4.

Cameron, S, & Godwin, J 2014, ‘Barriers to Legal and Human Rights in Australia in the Era of HIV Treatment as Prevention’, AIDS Education & Prevention, vol. 26, no. 3, pp. 202-213. Available from: 10.1521/aeap.2014.26.3.202. [3 June 2015].

Dragojlovic, A 2015, ‘Haunted by ‘Miscegenation’: Gender, the White Australia Policy and the Construction of Indisch Family Narratives’, Journal of Intercultural Studies, vol. 36, no. 1, pp. 54-70. Available from: 10.1080/07256868.2014.990363. [3 June 2015].

Hoover, J 2013, ‘Rereading the Universal Declaration of Human Rights: Plurality and Contestation, Not Consensus’, Journal of Human Rights, vol. 12, no. 2, pp. 217-241. Available from: 10.1080/14754835.2013.784663. [3 June 2015].

Klug, B 2014, ‘The limits of analogy: comparing Islamophobia and antisemitism’, Patterns of Prejudice, vol. 48, no. 5, pp. 442-459. Available from: 10.1080/0031322X.2014.964498. [3 June 2015].

Lawson, T 2014, ‘A British Genocide in Tasmania’, History Today, vol. 64, no. 7, pp. 18-20.

SIEGERT, RJ, & WARD, T 2010, ‘Dignity, rights and capabilities in clinical rehabilitation’, Disability & Rehabilitation, vol. 32, no. 25, pp. 2138-2146. Available from: 10.3109/09638288.2010.483037. [3 June 2015].

Staudenmaier, P 2012, ‘Hannah Arendt’s analysis of antisemitism in The Origins of Totalitarianism : a critical appraisal’, Patterns of Prejudice, vol. 46, no. 2, pp. 154-179. Available from: 10.1080/0031322X.2012.672224. [3 June 2015].

Tuckerman, P, Cain, P, Long, B, & Klarkowski, J 2012, ‘An exploration of trends in open employment in Australia since 1986’, Journal of Vocational Rehabilitation, vol. 37, no. 3, pp. 173-183.

Tulli, U 2012, ‘‘Whose rights are human rights?’ The ambiguous emergence of human rights and the demise of Kissingerism’, Cold War History, vol. 12, no. 4, pp. 573-593. Available from: 10.1080/14682745.2012.654491. [3 June 2015].

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Group Philosophy and Authentic Disciple Making

Group Philosophy and Authentic Disciple Making Order Instructions: philosophy of small groups in a church or ministry organization and the importance of the relational group in authentic disciple making

For this assignment, you will explain your philosophy of small groups in a church or ministry organization and the importance of the relational group in authentic disciple-making. You will also explain how missional groups can help the body of Christ move out into the community. Finally, summarize your status in regards to living in community with other believers and being missional with that community.

Group Philosophy and Authentic Disciple Making Sample Answer

Small groups are a superiorly effective way of getting to the spiritual growth progression. This is a remarkable value in four to ten persons joining coming together every week as a small group with the collective purposes of growing personally and spiritually. Small groups promote openness and honesty in all spheres of life, and in so doing, they aid people in connection on numerous levels. Small groups are also very efficient in assisting people to standardize the difficulties and failures they face in life. Usually, it is hurt and pain that keep people disconnected and isolated from others. Sadly, hurt and pain is a part of daily life. People need others around them to offer them a life-producing opinion, people who support them, encourage them, empathize with them, and share religious wisdom.

As numerous churches have found out, the small group arrangement enables people to not only connect with one another safely but to also deepen their connection with God. The Bible inspires people to carry each other’s burden, confess their sins to each other, obtain knowledge from each other, and share God’s grace and love to each other. In small groups, people can start to live out these biblical guidelines in a structured and safe environment. The most effectual small group’s coach train people ways in which they enter emotional and spiritual growth process, how to strengthen and improve all-important relations, how to efficiently deal with real-life situations and challenges using biblical answers. Also, these groups teach their members on how to seek God as the sources of all growth and healing. The outgrowth of joining the spiritual growth progression can be far superior to anything humans may have projected. Small groups are advantageous to all irrespective of their life experience or profession.

A small group is a perfect place for people to share the Gospel of Christ with non-believers as it is a secure and endearing environment. In the groups, the non-believers who join the small groups can come to know Christ and receive him as a savior. Then, the grown progression starts for them as they experience Christ as their lord and start their coaching to become multipliers. For that reason, relations are born out of diaconal as disciples study and grow collectively under the headship of a visionary pastor.

Some of the most excellent and healthiest small groups are groups that consider them to be a microcosm of the bigger church. This is to say that similar to the means by which church minds about worship, inspiring each other, and minding about one another’s needs, so does a flourishing small group. One of the essential values of the bigger church that usually gets abandoned in small groups is evangelism.

Disciples call for support of other Christians in order to grow in their devotion. Jesus has illustrated to pioneers how society is the milieu for making authentic disciples. He created a society of followers who were always with him, living and gaining knowledge as they went. These disciples grew in faith personally, but they did so extensively in the setting of society as they prayed, gained knowledge, and ministered jointly. For disciple making the progression to be genuine, members of a relational group have to have a comprehensible understating of its importance and purpose. The rationale for a church-based group is to inspire the spiritual maturity or development and to love men and God through discipleship and edification, to have a connection with people relationally, to offer support, fellowship, and encouragement for purposes of glorifying God and make disciples of all regions. Not only do relational groups link people and offer support but also develop new leaders and generate new groups.

Without this essential function of the relational groups, churches will stop moving forward. Relational groups grow in quality and quantities through the teaching and guidance of the pastor. These groups communicate effectively and regularly and develop trainers while praying continuously as God extended the vision of the church via the groups. Even so, the function of the group does not end in the cell or group.

Even though non-Christians are usually enticed by the lifestyle of group members, the group outreach has to also be deliberately planned. The Bible teaches that the world has gone astray and on the periphery of Christ-less perpetuity. Christ commanded his disciples to go to the streets and invite to the feast anyone they would find. Paul felt obligated to preach the word of God. Another inner obligation to convince people was the fact that every individual would stand before the ruling seat of Christ. It was this similar urgency that made Paul write and a number of people have referred to this form of concern as an urgent evangelization. Small groups help God’s message to move out into the society through urgent, pro-active, and lifestyle forms of evangelism. These constructs are usually brought about by effective pastor-led, disciples who were coached, trained, and mentored to undertake the great commission.

Community groups are among the primary means by which people experience community as the body of Jesus Christ. People believe in the central significance of Sunday celebration where Bible teachings are discussed and they engage in communal worship and the Lord’s Supper and sacraments of Baptism. However, one does not usually find a community or join deeper and more consequential personal relations with other Christians just by going to church on a Sunday. This aspect of body life can be faced in the milieu of smaller groups during the week. These are what is referred to as community groups and they gather frequently. They meet in homes, churches where Christ is phrased, spiritual growth is enhanced, and life is shared, the mission is sought after, and community is built in the power of Christ with others who acknowledge and love Christ. These groups are usually in local churches, for in that state they would each call for a plurality of elders offering governmental supervision and the power to implement discipline among the members. They are rather smaller personifications or missional appearances of local churches.

The community groups are the main places where members are known, led, fed, and protected by experienced leaders, who themselves are constantly trained by elders of the church. This means that if somebody is devoted to growing in the milieu of a community group although they have found themselves in a very big church, they are no more than two steps removed from the elders of the church. Community groups thrive best when allowed to materialize and develop in accordance with the special gifting and interests of the persons involved. But irrespective of the unique emphasis that one can pursue, churches powerfully encourage community groups to accommodate each of the four main values: discipleship, worship, mission, and community.

Missional living is a Christian phrase that essentially defines a missionary way of life. Being missional involves embracing the thinking, posture, practices, and behaviors of missionaries for the purposes of reaching others with the gospel message. I have always been trying to teach some of the non-believers I have come across about Bible teachings and the importance of believing in God. I have also engaged in Bible studies with some of my friends; I also work towards inviting other people to my group.

In essence, the thought of being missional enlightens that the church has a vision because Jesus had it as well. There is one vision which claims that the missional church is a society of God’s people that describes itself, and pre-arranges its life around, its actual purpose of being a messenger of God. I have tried to convey God’s message to people in my community especially those that do not believe in God. I am also working towards having a better understanding of what is expected of a missionary so that I can be able to undertake missional works in my future ventures.

Group Philosophy and Authentic Disciple Making Bibliography

Chandler Joseph. In Him Ministries Small Groups Network Manual. (Lulu.com 2010).

Donahue Bill. Leading Life-Changing Small Groups. Zondervan, (May 26, 2009).

Gladen Steve. Small Groups with Purpose: How to Create Healthy Communities. (Baker Books, Jun 1, 2011)

Gross Edward Michael. Authentic Discipleship. First Edition Design Pub., (Apr 1, 2013).

McNeal Reggie. Missional Communities: The Rise of the Post-Congregational Church. John Wiley & Sons, (Aug 15, 2011).

Chandler Joseph. In Him Ministries Small Groups Network Manual. (Lulu.com 2010).

Gross Edward Michael. Authentic Discipleship. First Edition Design Pub., (Apr 1, 2013).

McNeal Reggie. Missional Communities: The Rise of the Post-Congregational Church. John Wiley & Sons, (Aug 15, 2011).

Donahue Bill. Leading Life-Changing Small Groups. Zondervan, (May 26, 2009).

Gladen Steve. Small Groups with Purpose: How to Create Healthy Communities. (Baker Books, Jun 1, 2011)

Fall of Man and Pride of Life Reflection Paper

Fall of Man and Pride of Life Reflection Paper Order Instructions: REFLECTION PAPER INSTRUCTIONS

For this assignment, you must compose a 3-page double-spaced paper that addresses how the principles that you have learned throughout this course have changed your understanding of what it means to be a Christian.

You must follow the format of Praxis: Beyond Theory when completing your papers. The format is:

1. An explanation of the topic/doctrine
2. The scriptural basis for the doctrine
3. Practical application of the doctrine to the life of the student

NOTE: Students should write on topics which are not specifically addressed in the Praxis: Beyond Theory text.

As you respond to the prompt, reflect on the concepts that you have learned throughout the course, and apply them to your specific topic. Be sure to integrate the information that you learned through the textbook readings, the assigned article readings, the lecture videos, and any other related content that you may have encountered during the course. Your paper should also:

1. Describe the course concepts that are related to your topic, demonstrating your reflection and analysis. Do not simply summarize what was presented in the course.
2. Demonstrate real ownership of the ideas that you present by providing unique insight as evidence of your careful consideration of the topic.
3. Provide a logical link between the description of the concepts from the course, and the conclusions or implications that you draw in your reflection. In other words, your conclusion should be logically derived from the application of the course concepts to the description of your topic.
4. Demonstrate learning initiative by exploring conclusions and implications beyond the boundaries of our classroom discussion.
5. Focus on depth of understanding, rather than breadth of coverage.

Format your paper in a Microsoft Word document using current APA, MLA, or Turabian style (whichever corresponds to your degree program). Review the Reflection Paper Grading Rubric to see the specific grading criteria by which you will be evaluated before submitting your paper.

Structure your paper in the following format (inserting the headings within the paper):
I. Introduction (one paragraph introducing the 2 topics/doctrines that you will address)
II. Part One (first topic: approximately 1 page)
a. Theological Definition
b. Biblical Foundation
c. Practical application
III. Part Two (second topic: approximately 1 page)
a. Theological Definition
b. Biblical Foundation
c. Practical Application
IV. Conclusion (1 paragraph summarizing your areas of progression in Christian thought)
V. Grading Rubric (this must be copied and pasted into the end of your paper)

Fall of Man and Pride of Life Reflection Paper Sample Answer

Introduction

It is essential for Christians to reflect on the various topics that touch on their lives. This paper focuses on the reflections of the fall of man and pride of life. In the reflections, the theological definitions are given as well as the Biblical foundation. Practical application of the two is also given The fall of man as well as the ride of life are theologically based in the sense that, they are found in the Bible in a bid to give direction to the way of life of ma alike the other Biblical teachings. There is therefore, the theological background of these two topics in the sense that they are oriented to Gods will for the world. It is crucial to always orient theological reflections to the practical application. This way, the reflections become useful in guiding the way of life. It is on those bases that the practical application of the two topics has been given.

Fall of man

The fall of man is a theological concept emanating from the story of creation whereby, the first parents were tempted by the devil in form of a serpent to revolt from the will of God. This resulted to the sin and mystery that befell the first parents, Adam and Eve as well as their subsequent generations. On theological grounds, it is crucial that; Christians believe in the story as a true story because it forms the foundation for the revelation of Gods will to human beings, otherwise, it will be difficult to comprehend the rest of the parts of the Bible.

The fall of man is based on the Biblical teachings in Genesis chapter 2 and 3. When the Adam and Eve were placed in the Garden of Eden, they were instructed not to eat of the fruits of the centre tree. The devil in the form of a serpent lied to them and they ended up eating the fruit of the centre tree. This resulted to sin and mystery for the first parents and their generation. Fretheim (2010) note that; this explains the origin of sin as well as the mystery that ails the human beings. The temptation of man compounded with his human weaknesses resulted to the fall of man.

The application of this to life would be that; human beings should acknowledge the origin of sin and that everyone is a sinner. We should therefore seek to leave the sinful ways and seek for the forgiveness and light of God. Fretheim (2010) acknowledge that; it is crucial that we seek the fellowship of God whenever we fall so as to get a reunion with Him. This is because; sin, like in the fall of man, detaches us from the fellowship with our creator.

Pride of life

Pride of life is a theologically oriented concept in the sense that; God does not will for human beings to exert pride of life in this world. God wills that human beings should live in humility just like His only son humbled himself to the point of giving out His innocent life for the sake of the redemption of the world. It is therefore against theological teachings to display pride of life in the deliberations of one’s life. Instead, human beings should strive to be humbled and to seek pride in the heavenly things.

The Bible has teachings against the pride of the world. 1 John 2:16 tells us that…pride of life …is not of the Father but of the World. This means that God does not will for human beings to have pride in their life. Those that have pride in life belong to the world and not to the father. As children of God, we are therefore called to avoid pride of life, but rather to humble ourselves to God because He is the giver of life.

Choi & Jina (2009) propose that; it is crucial that Christians live a life that denotes lack of pride in Life. They should show humility in the face of hardship and even plenty. When one has been blessed with, say wealth, or good grades in exams they should not take pride in that because, that way, they will belong to the world, rather than to God. Even in hardships, there should be no pride that we are able to redeem ourselves. This Biblical verse calls for us to always be humble and not take pride in life because life belongs to God.

Fall of Man and Pride of Life Reflection Paper Conclusion

Reflections on the concepts of the fall of man and pride of life as Christian and theological concepts have given substantial direction in the way of life. These have also increased the dimension of the thoughts concerning Christian life. There has been much interest for the alignment of those theological concepts and Christian thoughts to life so as to live a Christian life that is interesting to the creator. It is also crucial to note that the articulation of the Christian thoughts in one’s life guide the other people in the ways of pleasing God.

Fall of Man and Pride of Life Reflection Paper References

Choi, N. G., & Jina, J. (2009). Life regrets and pride among low-income older adults: Relationships with depressive symptoms, current life stressors and coping resources. Aging & Mental Health, 13(2), 213-225. doi:10.1080/13607860802342235

Fretheim, T. E. (2010). Response to Reviews of God and World in the Old Testament: A Relational Theology of Creation. Journal Of Pentecostal Theology, 19(2), 213-218. doi:10.1163/174552510X526223

Conception of the good life Assignment Available

Conception of the good life

Order Instructions:

Drawing on the readings and lectures for this topic, present an argument in favour of one particular conception of the good life. Answer with reference to the good life at the level of the good person or the good society

SAMPLE ANSWER

Conception of the good life

Introduction

Good life in essence significantly describes the moral standards we employ in how we treat others, how we ought to live all by ourselves and ethical standards. Good life can be achieved when individuals live ethically and independently according to the moral principles set within a given society. It is imperative to identify whether our ethical desire to live a good life provides a moral cause for our concern with what we ought to do for others. Good life, for this reason, depends upon the moral principles we deploy in life.

Argument in favour of one particular conception of the good life

Life is a broad term that involves the religious conception of existence, social ties, happiness and consciousness. According to Plato, good life is defined by the fact that everything has a particular function that it is naturally suited for them. The beauty, justness, virtue and excellence of such things all depend on the realization of that function. Plato holds that human beings functions are dictated by nature, and therefore they cannot decide for themselves which functions fit them. He argues that the opposite use of function of man is to live happily and to achieve unity and harmony in life (Lutz, 2012). Man is therefore required to get knowledge, intelligence and reality in order to attain a good life. Good life, therefore, is a state where man exhibits ideal virtues making him closer the higher realm of existence.

According to Sandel, justice is also an integral part of a society if a man has to live a good life. In his article “Justice and what the right thing is to do, “he describes how man is overcome by greed. He views incidences where individuals have lost their morals to a state of getting what they do not deserve. Greed according to him is a vice since it makes others suffer and that this cannot lead man into a state of achieving goodness in life (Priel, & Sandel, 2010).In times of trouble, the society is obliged to come together and helps those in need rather than take advantage of people. This is not how a society can achieve a state of good life. Civic virtues according to him are an important element in creating a good society. We should treat other with contempt and show concern for achieving happiness.

A society should, therefore, seek to promote the virtue of its inhabitants. It is in this accord that justice should grant people what they deserve. Aristotle views this by implying that it is impossible to configure a just constitution without defining the way life should be. A good society, therefore, respects the people freedoms to choose their own concept about good life (Priel, & Sandel, 2010). The well-being of a people in a society is an integral part in defining the goodness of a society. Greed is a vice that the society should fight against since it only deprives man of his happiness.

Conclusion

Living a good life is the desire of every man. It is important that a man understands that life without happiness cannot be defined as good. Happiness is, therefore, an ingredient to a good life. The happier man is, the better life he has. Man can also attain a state of a good life without happiness. It is, therefore, important that a man develops proper virtues that guide how he relates to the society too.

Works Cited

Lutz, M. J. (2012). Metaphysics as rhetoric: Alfarabi’s summary of Plato’s laws / Plato’s statesman: The web of politics / the death of Socrates and the life of philosophy. The American Political Science Review, 90(3), 638. Retrieved from http://search.proquest.com/docview/214434881?accountid=45049

Priel, D., & Sandel, M. J. (2010). Justice: What’s the right thing to do? International Journal of Law in Context, 6(4), 418-422. doi:http://dx.doi.org/10.1017/S1744552310000376

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Essay for Philosophy Research Paper

Essay for Philosophy

Write a 2 page essay (in Word or rich text format, double spaced, size 12 font) on ONE OF THE FOLLOWING TOPICS:
1. In the Euthyphro does Socrates present his own account of piety or just destroy the accounts offered by Euthyphro? If so what is his account of piety? Of
use in this assignment is the essay by Mark L. McPherran "Socratic Piety in the Euthyphro" in Benson ed. Essays on the Philosophy of Socrates
(Oxford 1992) (You may be able to access this book on Google Books or from larger libraries in Houston e.g. U of H, St Thomas, Rice)
2. What are the charges against Socrates as recorded in the Apology. Is he guilty of them? why or why not?
3.What is Socrates’ argument against Crito in the argument of the same name? Is it persuasive? why or why not?
4. What would it mean to persuade the laws as it is described in the Crito? Does Socrates’ account adequately allow for resisting evil legislation or is it
essentially just a way to maintain the status quo?
Be sure to cite all sources used (including internet sources and lecture notes which should be cited by Name and Title in parenthesis) to avoid plagiarism.
Cite only academic sources such as articles listed in the course content section or articles in JSTOR and the Stanford Encyclopedia of Philosophy.
Cite all sources with quotation marks for direct quotes and parenthetical references. Don’t place urls in the body of your paper; cite online sources by
authors name or article title. Place urls at the end of the paper in the work cited page.

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A Philosophy of Sport Essay Assignment

A Philosophy of Sport

Order Instructions:

Paper 3: A Philosophy of Sport
Philosophy 3313: Sports Ethics and the Philosophy of Sport
Please write an academic paper in response to one of the following prompts, or on a topic of your own choosing (which
you have discussed with me in advance):
1. Explain the relationship between rules and winning in sport, according to Connor. What does Connor’s
philosophy of sport have to say about cheating?
2. Explain the relationship between continuity and discontinuity in sport, according to Connor. What does
Connor’s philosophy of sport have to say about movement?
3. Connor notes early in the book that “disabled sports are the only kind there are” (p. 18). What does he
mean? And how is this idea related to Connor’s understanding of the role equipment plays in sport?
Be sure to address yourself not only to answering the question, but also to providing your reader with an account of why
you believe your answer to be correct. What are your reasons for understanding A Philosophy of Sport in the way you do?

In order to justify the claims in your paper to your reader, you must offer substantiation for your claims with quotations from the text. Quotations are absolutely required; papers that do not use direct quotations from Connor’s A Philosophy of Sport to support the claims they make will receive a failing grade.
Please do not consult any sources or resources other than Connor’s A Philosophy of Sport. Papers that cite from other sources will not be acceptable; papers that rely significantly on other sources without citation will be considered plagiarism. Any paper that quotes from a source other than the texts assigned for class, or which can be shown to be reliant upon a source other than those texts, will receive a failing grade and its author will be subject to the appropriate
disciplinary procedures, detailed in the Academic Honesty Policy (available online, or in Student
Handbook). Please note: “a source other than those texts” includes anything not written by Connor in any copy, edition, or translation of his writings, such as editor’s and translator’s introductions, forewords, afterwords, epilogues, and notes.

The paper should be 5-to-6 pages long, typed and double-spaced. Use an 11- or 12-point font with reasonable margins.

Citations should be in either the MLA or Chicago Manual of Style formats (information on both of which is available on information for both texts in either a “works cited” (MLA) or bibliographical footnotes (Chicago). Quotations should be set off from the rest of the paper (typically by quotation marks), and you must cite the page numbers in the relevant text where the quoted passage appears.

SAMPLE ANSWER

A Philosophy of Sport

Question 1

The philosophy of sports is a field that is based on three key issues. To begin with, most philosophers focusing on various team games aim at presenting a detailed description of sports with reference to the main rules and principle. This aids in the demarcation of such activities from related social engagements. Moreover, some theorists consider sports as a self-directed ethical universe that is parallel to the broader moral space. However, this space has noteworthy concerns on integrity. Another key issue included in the fundamental philosophy of sports entails the artistic aspect of sports. This includes the integrated apparel. However, in A Philosophy of Sports, Stephen Connor avoids these philosophies by arguing that such discussions present sports symbolically. In order to substantiate this argument, he asserts that such philosophers use certain principles outside the sporting context to evaluate values and proceedings governing various sporting activities. by presenting his ideologies through a unique experience within the sporting context, Connor effectively evaluates such relevant categories as time and space from a perspective of the participants and observers. The concepts integrated in Connor’s A Philosophy of Sports is the basis of this discussion (Connor 213). By highlighting the embedded relationship between rules and winning in sports, this paper will present Connor’s arguments regarding cheating in an athletic arena. Subsequently, it will be easy to understand the principles associated with moral objections in various scenarios within a sporting arena. This is mainly because of the weightiness of winning in any game.

Based on Connor’s philosophy, the key function of rules is to establish sporting events by presenting the relevant goals, acceptable acts, and methods of winning. For this reason, the principles and rules defining various sports are ruthless as compared to the regulatory laws. This is mainly because a participant who disrespects the stipulated rules and principles of a particular game suffers the anguish of self-contradiction. Among these rules that cause substantial agony is the unstipulated principle that requires all participants to attempt to win. Theoretically, the rules governing any sporting activity provide an effective approach of converting the actions of an event into quantifiable and objective activities (Connor 218). This brings in a fresh perspective regarding the eventualities of sports. Sport-related restrictions naturally contribute to probability evaluations, statistical analysis, and gambling.

Furthermore, based on the principles and arguments presented by Connor in A Philosophy of Sports, winning revolves around the broad subject of competition. Connor indicates that one of the key paradoxes embedded in this subject matter with reference to the contemporary perspective of sports entails the argument that participants of various sporting activities ought to show the weightiness of the expected outcome (Connor 204). Despite its decisive nature, the weighty nature of winning is not manifested brutally in the contemporary sport setting. Nonetheless, Connor indicates the existence of rough treatment in modern sporting activities. This enhances the relationship between competition and violence in different contemporary games. Moreover, as part of his speculations regarding the outlook of various sports, this philosopher highlights the possibility of a gradual suppression of competitions governed by certain strict rules and principles. This is bound to result in certain encounters that promote “the nonhuman world of things and forces” as observed in extreme sports (Connor 210).

Similarly, by highlighting the existing relationship between rules and winning in sporting activities, the philosopher in question indicates that the principles governing such actions have changed significantly over the years. Despite the unstipulated rule of using all acceptable means to win, the contemporary sporting arena does not exhibit intense competition. However, participants have a way of manipulating the existing principles in order to acquire desirable outcomes within the legal framework (Connor 189). This is an indication of the transformations that have occurred in the sorting arena in the recent past with respect to the rules governing such activities.

In addition to the stipulated relationship between rules and winning in sports, Connor presents a detailed discussion regarding the violation of basic ethical principles with reference to the adherence of the set rules. In such scenarios, the moral values and principles play a crucial role in identifying the acceptable practices. This is mainly because sports and other related social engagements are an integral part of our daily lives. In line with our social norms and beliefs, there are certain situations where disregarding the stipulated rules is allowed. For instance, in football, committing a professional foul is often morally acceptable. In addition, after a competitive basketball game, the participants deliberately commit professional fouls as both parties evaluate the penalties of such an offense against the price of permitting their opponents to win (Connor 213). The principles and rules of such a game specify penalties and breaches, with the penalties being worth the risk in certain scenarios. Similarly, in soccer, a punishment based on the referee’s judgment may be harsher if the foul is deliberate as compared to an accidental foul. However, if the participant’s act is not hazardous, there are certain occasions when breaking the set rules are ethical. This is in line with the participants’ duty of considering the benefits of their team and supporters.

Based on Connor’s philosophical perspective, breaking the set rules often attracts moral criticism during two key occasions. This includes situations where there is a possibility of the participants and supporters being harmed or occasions indicating the intent to deceive. The initial situation often occurs in key physical sports with the latter scenario being observable in all gaming activities through cheating. Sometimes, cheating does not involve the aspect of lying. For instance, it is possible for card players to cheat by sharing certain crucial information with other participants. Moreover, athletes often take drugs aimed at enhancing their performance (Connor 202). Such sports persons may lie when challenges, an aspect that may be considered as an aggravation of the offense. Nonetheless, based on Connor’s argument, there exists a significant moral objection to such an act and the embedded lie. This philosopher argues that the actual moral concern occurs when the cheating participants sabotage the game by failing to take the sporting activity seriously. Connor indicates that when Lance Armstrong used performance-enhancing medications prior to a cycling event, the key moral issue was the fact that the contest lost its purpose as opposed to the disobedience of the rules regarding taking such drugs and lying about the act. The main purpose of a typical game is to identify the best competitors. Cheating is the key aspect that makes it difficult to attain this objective. Connor substantiates this argument by asserting, “…not an offence in the game but an ontological affront to it” (Connor 178). This assertion indicates that cheating triggers major moral concerns whose justification depends on the outcome of the sporting activity and the resultant benefits on the participants and supporters. This explains why team members evaluate the consequences of disregarding certain rules against the possibility of winning in such a contest.

In conclusion, Connor’s arguments in A Philosophy of Sports regarding the existing relationship between rules and winning are useful on highlighting the ethical aspects in sports. To begin with, stipulated rules in the sporting arena are useful in defining the objectives of a game and quantifying the embedded activities. Furthermore, based on the key ideology of competition, there are numerous tactics that team members often use with the key intent of enhancing their advantage over their opponents. In most cases, this forms the basis for cheating. In such sporting activities, cheating does not always involve lying. The deliberate disobedience of the stipulated rules is often because the participants intend to suppress the opportunities of their opponents to win the contest. This is because the needs and desires of one’s team and supporter may surpass the severity of the penalties associated with such unacceptable acts (Connor 195). In line with Connor’s argument regarding such scenarios, the moral objection of such unacceptable acts and the involved lies depends majorly on the consequences of one’s actions in relation to the team’s possibility of winning. While the stipulated rules in sports aim at defining the objectives and suitable winning methods, there are certain elements of cheating that are morally acceptable owing to the weightiness of winning. This substantiates the existing relationship between rules and winning in different games.

Work Cited

Connor, Steven. A Philosophy of Sport. London, England: Reaktion Books, 2011. Print.

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Kant’s Epistemology Research Paper

Kant’s Epistemology

Order Instructions:

What was Kant’s new way of understanding the relation of the objects of knowledge to the mind? Why does he compare his epistemology to the Copernican revolution? How is his view both similar to and different from rationalism on the one hand and empiricism on the other? Be sure to include in your response a definition of epistemology and at least a brief explanation of rationalism and empiricism. For our purposes, “explain” means to state the theory and to describe the important features of the theory in a manner that an intelligent but uninformed reader would understand. For our purposes, “evaluate” means (1) to determine whether or not the theory rests on a sound or cogent argument, and to (2) determine the overall plausibility of the theory or strategy. In this context, “plausibility” refers to the strengths and weaknesses of the theory or strategy).

SAMPLE ANSWER

Kant’s Epistemology

Emanuel Kant, who was born in 22 April 1724, and died in 12 February 1804, was a renowned German philosopher from Königsberg in Prussia (today, Kaliningrad, Russia) who researched, lectured, and wrote on philosophy and anthropology during the Enlightenment towards the last periods of 18^th century (James and Stuart 322)

In the history of western philosophy, Immanuel Kant is recognized as a very influential philosopher, with his contributions to epistemology, metaphysics, aesthetics and metaphysics, impacting virtually all the philosophical movements that came after him. The bulk of his work actually tries to address the question, “What can we know?”, whose answer, if presented in the simplest manner, is that the knowledge of human beings is constrained to the science of the natural, empirical world, and mathematics. According to his argument, the main reason as to why the limitations present themselves in the ways of knowledge is because the human mind plays a very critical role in constitution of the features gained from experience, hence, the mind’s access is usually only limited to the empirical realm of time and space (Edmund 122).

In CPR, the mind is discussed by Kant mainly in connection with his major projects, rather than in its own right, as such, rendering the effort quite scattered and sketchy. He puts forward seven major discussions with respect to the mind in both the two editions of the CPR: Transcendental Aesthetic and Metaphysics Deduction. His discussions of the mind and its relation to the objects of knowledge may be presented in two key stages, as outlined below.

Transcendental Aesthetic

In this stage, his argument is on what space and time should really be like, and the manner in which we as humans should handle them in case our minds are really to have the temporal properties and necessary conditions that it has. To him, the conditions of experienced are very necessary to help understand the ways in which the mind relates to the surrounding.

The Critique of Pure Reason, which is Kant’s major work, was aimed at uniting reason with experience so that he could transcend the obvious failures of metaphysics and ancient philosophy. He hoped to end an age of speculation where objects outside experience were used to support what he saw as futile theories, while opposing the negative and discouraging thoughts of Berkeley and Hume. As regards this, he stated that everything that exists, which circumvents the universality of humans, should only be believed through utmost faith, and anyone who objects to that common ideology should be shunned (James and Stuart 367).

Kant proposed a “Copernican Revolution-in-reverse”, saying that although it has been widely assumed that human cognition must be in tandem with certain objects, we must try to continue with the study and practice of metaphysics unabated, by forfeiting the conformance between humans and objects (Jürgen 412).

Kant, in relation to this, argues that it possible to have “synthetic a priori knowledge” – the categories are not known through experience but they are nevertheless not analytically true. In fact, we need some experiences before we can even know that we have these categories, but the categories must be innate. The categories include: Categories of quantity, encompassing plurality, unity, and totality; Categories of quality, such as negation, reality, and limitation; Categories of relation, with such aspects as causality/ dependence, substance/ accident, and community/ interaction.

One way Kant argues for the necessity of categories is in his discussion of causality. Remember, Hume argues that we have no sense of impression, which could correspond to our idea of causation. Well, Kant agrees, but whereas Hume says that this is a confused idea, which we should ditch, Kant argues that causation is one of the essential a priori categories that make our experiences possible.

Kant explains that sometimes the order in which our experiences occur is significant and sometimes it is not. For example, I might enter my house from the front door and have a series of perceptions, e.g. bathroom followed by (as I walk down the hall) lounge followed by kitchen. On another occasion, I enter through the back door, and perceive kitchen followed by lounge followed by bathroom. The order of my perceptions does not matter here – my understanding of the house has not changed, and neither has the house.

In other fields such as ethics, aesthetics, religion, law, history, and astronomy, notable works of Kant can still be traced. Just to mention a few, the Critique of Practical Reason, the Critique of Judgment, and the Metaphysics of Morals are among some of his works published under the above banners (Jonathan 13). The main aim of the renowned philosopher was to solve the ensuing dispute between rationalist and empirical approaches. As it were, the empirical approach postulated that virtually all knowledge that humans have is a result of experience, while rationalist ideology posits that innate ideas and human reason are naturally existing. To support his point of view, he reiterated that experience is a product of pure reason, and that the use of reason without integrating the aspect of experience is completely delusional. These philosophical viewpoints formed the basis of Kant’s arguments.

Owing to the practicality and renowned nature of Kant’s philosophies, many German thinkers were influenced. The great philosopher succeeded in creating a new paradigm in the world of philosophers, by adopting a discussion that transcended the friction between empirical and rationalist approaches (Edmund 123). As regards the argument on the plausibility of the theory, it can be argued that Kant’s philosophy is valid, as it is based on reliable arguments and viewpoints. Though various critics have addressed multiple issues with the theory of Emmanuel Kant, it remains a n undisputed fact that its strengths outweigh its weaknesses, thus, qualifying it as a perfectly plausible argument. Perhaps, this is the reason why his work has remained monumental in the field of philosophy, and continues to inspire many a people.

Works Cited

Edmund, Gettier. Is Justified True Belief Knowledge? Analysis 23. P.121-123. 1963. Print.

James and Stuart, Rachel. The Elements of Moral Philosophy. New York. 2010. Print.

Jürgen, Habermas. Knowledge and Human Interest. Polity Press, Basil Blackwell, Oxford. 1987. Print.

Jonathan, Dancy. Introduction to Contemporary Epistemology. Blackwell Publishers, UK. 2001. Print.

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The Philosophy of Human Rights Protection

Essay of no more than 5000 words on the following subject.
‘Human rights do not really resolve the tension between competing interests and various visions of how the world should be; rather, human rights ideas
provide the vocabulary for arguing about which interests should prevail and how best to achieve the ends we have chosen.’ (Andrew Clapham,2007).
Discuss this view of the concept of human rights and it’s role in the legal, moral and political world. What do you understand by the reference to
“competing interests” and “various visions of how the world should be”, and how may these interests and visions be relevant to the process of rights protection? Does the view that human rights ideas provide a vocabulary for argument suggest a limited role for the enterprise of achieving moral and political goals through such a legal process?

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UMass Amherst Application Essay

A UMass Amherst Application Essay Without Walls Degree Program

A personal statement discussing how your experiences led you to the decision to apply for a UMass Amherst degree program. We encourage you to describe your educational goals, including the focus of you academic interests, as well how you think UMass Amherst can help you meet your goals.

Above is the essay instructions my educational goals are:

To acquire a bachelors degree in Social Science with a minor in Political Science and become a secondary school teacher. It has been about 16 years since I have been a student, so please write something positive about being a mature student. If you could also mention how I admire UMass Amherst faculty teaching philosophy and would love to be admitted into the University Without Walls Program.

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Epistemological Views Research Paper

Epistemological Views

Explain the general difference between rationalist and empiricist epistemological views. Take a position. Your position can be the same as either view or neither, but you must give reasons for your position. Remember that this paper is argumentative in nature (see above). In addition, there must be a clear thesis statement in your opening paragraph (introduction). Then you must defend this thesis in the body of your paper.

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