Cannibalism: As sanctioned by a cultural norm

Cannibalism: As sanctioned by a cultural norm What would you choose, eat or be eaten? Will you save your life or save others? Its a very hard decision, to cannibalize your fellow humans. Its a matter of choice. Many of us are not convinced with this kind of matter, its very hard to accept that cannibalism sometimes use for survival. Its because the practice of cannibalism can also be considered as a crime. (Adams, 2004) à ¢Ã¢â€š ¬Ã‚ ¦ Then Jesus said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed à ¢Ã¢â€š ¬Ã‚ ¦ New Testament, John 6:53-55 Cannibalism is also called anthropophagy, eating of human flesh by another human. There are some reasons for cannibalism, in some tribes; it is a part of their culture, so the act of cannibalism is being practiced. Another reason is that cannibalism is a form of survival. The hungry people for instance trapped in a wild place, the tendency of it is for them to find a food source, and if they cant find any food it can lead to Cannibalism or what we called the survival cannibalism. And the most common reason for cannibalism is the insanity of people. (Adams, 2004) It was considered a great triumph among the Marquesans to eat the body of a dead man. They treated their captives with great cruelty. They broke their legs to prevent them from attempting to escape before being eaten, but kept them alive so that they could brood over their impending fate. With this tribe, as with many others, the bodies of women were in great demand. Rubinstein, W. D. (2004) The anthropologist Tim White suggests that cannibalism was common in human societies before the beginning of the upper Palaeolithic period. He based his theory on the butchered human bones that found in Neanderthal and another low/middle Palaeolithic sites. (White, 2006) Cannibalism lower and in middle Palaeolithic may have occurred because of food scarcity. (Owen, 2006) In early history cannibalism is mentioned many times. In bible (2 kings 6:25-30) wherein two women decided to eat their children (à ¢Ã¢â€š ¬Ã‚ ¦) the same story that was told by Flavius Josephus during the invasion of Jerusalem by Rome, cannibalism is also documented during the starvation in Egypt that caused by the failure of Nile river to flood for eight years (1073-1064 BC). (Against Jovanius-Book II, 1893) As in modern times, (modern era) there are many cases of cannibalism especially during World War II, the brutality of Japanese is spread, due to lack of food sources. Even soldiers probably killed and ate during and after the battle. During starvation, soldiers are forced to eat the diseased prisoner even though it is disgusting, but they have no choice because that is the only way for them to survive. It is an example of survival cannibalism. (Ang, 2005) Anthropologists have made no serious attempt to disabuse the public of the widespread notion of the ubiquity of anthropophagists. in the deft hands and fertile imaginations of anthropologists, former or contemporary anthropophagists have multiplied with the advance of civilization and fieldwork in formerly unstudied culture areas. The existence of man-eating peoples just beyond the pale of civilization is a common ethnographic suggestion. Arens, 1981 The manners of the Androphagi are more savage than those of any other race. They neither observe justice, nor are governed, by any laws. They are nomads, and their dress is Scythian; but the language which they speak is peculiar to themselves. Unlike any other nation in these parts, they are cannibals. Rawlinson, 1858-1860 The Anthropophagi, whom we have previously mentioned as dwelling ten days journey beyond the Borysthenes, according to the account of Isigonus of Nicà ¦a, were in the habit of drinking out of human skulls, and placing the scalps, with the hair attached, upon their breasts, like so many napkins. Bostock and Riley 1855 I believe that when man evolves a civilization higher than the mechanized but still primitive one he has now, the eating of human flesh will be sanctioned. For then man will have thrown off all of his superstitions and irrational taboos. -Diego Rivera When humans eat the flesh of other humans in able for them to survive this is what we called survival cannibalism. This is the only generally accepted form of cannibalism but still it is punishable by the law. Some people think that all people have the capacity to eat other people if you put them in right circumstances. As mentioned a while ago regarding the cannibalism during World War II, it is considered as survival cannibalism because of famine. (http://www.trutv.com/) Eating someone who has died in order to survive is incorporating their substance, and it is quite possible to compare this with a graft. Flesh survives when assimilated by someone in extreme need, just as it does when an eye or heart of a dead man is grafted onto a living man (Auxiliary Bishop of Montevideo. Read, pp.1974. Alive. Avon, New York) In early 1942 an Indian soldier Hatam Ali was a witness of cannibalism during World War II. He tried to escape from the hand of the Japanese but before he leaves, he witnessed the brutality of Japanese among the prisoners as well as the soldiers because they are lack of food sources, they ate the diseased prisoner sometimes they draw lots. Whoever was picked was the one who will be killed and cooked. Could you imagine you are eating human flesh everyday? (Armando, 2005) Nothing more strongly arouses our disgust than cannibalism, yet we make the same impression on Buddhists and vegetarians, for we feed on babies, though not our own. Steevenson 1850 Ritualistic and Epicurean Cannibalism, the modern forms of this type of cannibalism is very similar and can be seen in some other tribes. The only difference is that this type of cannibalism is associated with satanic and cult group rituals. Epicurean and nutritional cannibalism is the rarer and is usually considered as a sub-motivation of other forms of cannibalism, such as the survival cannibalism and the sexual cannibalism. (http://www.trutv.com/) The ritual cannibalism is more complicated type of cannibalism compare to other types, because human flesh are sold as a medicine in various human diseases. This is something exotic, because the medicines are came from human flesh, some American food cultist studied about the use of human placenta as a remedy in any human diseases. (Janzen, 1980) In Helsinki, Finland in 1999, there two men and a teen-aged girl arrested because of the torture, murder and cannibalism of a twenty-three year old man. They claimed that they are satanic and they perform a ritualistic killing. (http://www.trutv.com/) The cannibalistic practice among criminals is increasing over the last century particularly in the western hemisphere. The law makers around the world are forced to establish or to update the law regarding cannibalism. Because many crime including criminal cannibalism has been reported and well documented. In some cultures the act of criminal cannibalism maybe an acceptable element for another culture. (http://www.trutv.com/) There are many people who refuse to believe that cannibalism is being practiced in this modern civilized age. Somehow there is much proof suggesting that it does occurred and with some frequency. There are so may documented cases of cannibalism particularly during the last 100 years. (http://www.trutv.com/) Self cannibalism is a practice of eating oneself. The other term for self cannibalism is auto cannibalism or auto sarcophagi. (http://meish.org) Some people are engaged in self cannibalism because of body modification for example eating your own skin because of body modification or by drinking your own blood. This practice is called auto vampirism. But sucking blood from wounds is not considered as cannibalism. (Anonymous) On January 13, 2007 the Chilean artist Marco Evaristti was a host in a dinner party for his friends. The main meal is agnolotti pasta which was topped with a meatball made from artist own fat. (http://www.news.com.au/ ) Self-cannibalism sometimes used in brutality as a torture method. Like Erzebet Bathor, she tortured her servants by forcing them to eat their own flesh. (Adams, 1986) In 16th century, during the time of Spaniards, they forced the native people to eat their own testicles as a capital punishment. (De La Torre, 1986) The Chijon family were a gang of cannibals in South Korea. This group of cannibals was founded by Kim Ki Hwan, a former convict and six other prisoners joined the gang. The Chijon family is composed of 7 criminals, the objective of this gang is to kidnap rich people and extort money from their families, Because of the anger of this gang to the rich people, forced them to kill the best customers in one of the most exclusive department store in Seoul, South Korea. After the crime the six members of chijon family were found guilty in murdering five people in 1994. After the crime, one member of chijon family confessed in front of many people that he ate the flesh of one of the victims and saying that he wanted to renounce his humanity. The gang realized that they need more tactical and more effective way to kidnap a wealthy old men. The gang was able to get the list from renegade personnel. The list contained the name of the big time customers. With the use of that list they choose who the next victim is. On November 1, 1994 the chijon family was sentenced to death because of the five people they killed. (http://www.imaeil.com/) Another case of cannibalism has been reported in South Korea. A self-confessed cannibal named Yoo Young-chul that was born in 1970 in South Korea admitted that he killed 21 people; most of them are prostitutes and rich old men. The Seoul central district court accused him of 20 murders (one case dismissed on a technicality). He burned three of his victims and chopped the body of at least 11 of them and after that he confessed that he ate the livers of some of his victims. This crime was happened between September 2003 and July 2004. When Yoo was arrested, in front of media he explains his motive, Yoo said that: à ¢Ã¢â€š ¬Ã‚ ¦ women shouldnt be sluts and the rich should know what theyve done à ¢Ã¢â€š ¬Ã‚ ¦ On July 19, 2005 he was sentenced by death by the Supreme Court. Because of that case, the South Koreans open their minds about the capital punishment in South Korea. (http://trutv.com) Cannibalism exists because of the hungry people, due to lack of food sources, many people are forced to cannibalize their fellow human because that is the only thing that they can do in able for them to survive. There are many cases of cannibalism in different countries like in China, Korea and Japan. Some people are practicing the act of cannibalism because its a part of their culture, but some other people are practicing the act of cannibalism because of insanity. The most generally accepted form of cannibalism is the survival cannibalism but its still punishable by the law. If you put yourself in a situation wherein youre going to choose, to eat or be eaten, its a very hard decision, as a matter of fact many people choose to eat human flesh rather than to die because of hunger. Based on my study, I found out that there are three things why cannibalism has been practiced in some other countries. First, the insanity of People, second, as sanctioned by a cultural norm and lastly, for survival.

Position Paper: Iraq War and Just War Theory Essay

Thesis: The war effort in Iraq that is currently being led by the United States fails to meet many of the qualifications of a just war as laid out in the Just War Theory, so one can take a position that the effort is unjust. I will argue that the United States not only disregarded some of the conditions of the theory, but that we actually broke most of the conditions which would be required in order for a war effort to be deemed â€Å"just†.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   When the United States chose to go to war in Iraq, the international fallout following the decision was both dramatic and decisive. There was outcry from other countries who described the United States’ war effort as being â€Å"unjust†. Though there are many ambiguous ways to look at the justness of the war, the position that the war is unjust can be supported by the findings in the Just War Theory. The war effort in Iraq that is currently being led by the United States fails to meet many of the qualifications of a just war as laid out in the Just War Theory, so one can take a position that the effort is unjust. I will argue that the United States not only disregarded some of the conditions of the theory, but that we actually broke most of the conditions which would be required in order for a war effort to be deemed â€Å"just†.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The Just War Theory itself is not a document that leaves anything to chance. In fact, it is not ambiguous at all in the way that it defines a just war effort. Those who formulated the philosophy left no stone unturned. Instead, they were sure to include a detailed basis for understanding that was broken into two broad sections, with further explanation given in each section. The first condition for a just war that must be met is known as Jus ad bellum, which is the first set of criteria documented to determine if a war is just or not. According to the actual literature of the Just War Theory, this section â€Å"†¦Assesses the reasons for war and establishes the set of criteria we use for determining whether or not a particular war is legitimate† (Just War Theory). Included in this part of the Just War Theory are six sub-headings, including â€Å"just cause†, â€Å"just intentions†, â€Å"legitimate authority†, â€Å"publicly declared†, â€Å"last resort†, and â€Å"reasonable costs†. Together, these things help create a clearer picture of whether or not a war cause can be justified by those who wage war.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The United States’ war in Iraq can be justified under the â€Å"just cause† part of Jus ad bellum, but in order for a war to be just, it must be able to pass all of the segments of this theory. Whether the war in Iraq fails first is in its intentions. According to this portion of the Just War Theory, â€Å"Just intentions demand that war should always aim for peace and that any war must be limited to its stated aim† (Just War Theory). In the case of the United States, this has not been the case. The cause at hand was just because it sought to liberate the Iraqi people from the tyranny of Hussein. Once that dictator was ejected, the war effort did not stop, though. Instead, it has turned into an occupation that has turned the United States into a conquering imperialistic nation. The real intentions of the war are hidden and are much more complicated that what meets the eye. The desire for control of oil and the political posturing in the Middle East are among those reasons. According to Stephen Jendraszak of the Ball State Daily News, â€Å"Our true motivation is oil, just as it has been in the past. After Sept. 11, the administration was stunned by the amount of Saudi involvement in the terrorist attacks† (Jendraszak).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The third condition of this part of the Just War Theory was also violated. This deals with the authority to make war as an American nation. According to the Constitution of the United States, U.S. Congress has the power â€Å"To declare war, grant letters of marque and reprisal, and make rules concerning captures on land and water† (U.S. Constitution). Congress has yet to declare war in this situation, meaning that the U.S. led occupation is not just according to the theory. The Just War Theory also demands that the declaration of war be a public one. Since no declaration was made, there was obviously no public announcement of that decision.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   An interesting part of the Just War Theory is section e of the first part, where it discusses the idea of a â€Å"last resort†. In this case, the United States tried some diplomacy, but they did not exhaust all of their options. In fact, the U.S. government did much to get in the way of good diplomacy in this case. Instead of allowing United Nations’ led inspectors to look over the Iraqi grounds, the U.S. put undue pressure on the Iraqi government. In fact, the United Nations went so far as to pass U.N. Resolution 1441, which states that the U.N. is †Determined to ensure full and immediate compliance by Iraq without conditions or restrictions with its obligations under resolution 687 (1991) and other relevant resolutions and recalling that the resolutions of the Council constitute the governing standard of Iraqi compliance† (U.N Resolution 1441). It was the United States’ lack of patience in letting this resolution play out that is a primary reason why the war should be deemed, â€Å"unjust†.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In addition to those things, I take the position that the U.S. had no justification for going to war based upon article â€Å"f† of the Just War Theory. This is the part of the theory that weighs the costs of going to war against the cost of allowing the current situation to persist. Though the grievances in Iraq were many, they are far outweighed by both the human and financial cost that has resulted from the war. The United States has spent billions of dollars fighting the war in Iraq and the military has lost thousands of soldiers. On top of that, the civilian casualties in Iraq have been many. Because of this, I stand by the position that the war in Iraq is not a just one.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The second broad section of the Just War Theory is known as Just in bello. This is the part of the theory that deals with the actual undertaking of the war itself. Who can be attacked and how is a country allowed to make that attack? This section deals with two sub-points, identified as proportionality and discrimination. In regards to proportionality, the Just War Theory states, â€Å"The quantity of force must be in proportion to the aim of the immediate action, e.g. it would be disproportionate to employ a nuclear weapon against a sniper firing from a populated village† (Just War Theory). Given the fact that the Iraqi government and military led no attack against American forces in our country or abroad, it is easy to make an argument that the response was neither measured nor proportional. The United States started its effort in Iraq with a period of bombings that were known as â€Å"shock and awe†. This is itself is an indictment against the justness of the war, seeing as the name implies that the attack was meant to be proportionally great one in comparison to what would follow in the war. The attack, which consisted of United States’ bombers dropping large bombs on major places in Iraq, took out not only the Iraqi military locations, but also caused many civilian casualties. Given the fact that the original intention of the war was to go and liberate the Iraqi people from the tyranny of Hussein, this response lacks the proportionality that is required in order for a war to be called just. With that knowledge, one can easily take the position that the United States’ war effort in Iraq once again broke an article of the Just War Theory and could thus be called an unjust effort.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The second portion deals with discrimination, which is defined in much more detail in the document. This is something that the United States government has learned to do moderately well, but the many mistakes that have occurred thus far are enough to deem this war as an unjust one. In the literature of the Just War Theory, it states that discrimination happens when, â€Å"Combatants must discriminate between legitimate and illegitimate weapons and between legitimate and illegitimate targets† (Just War Theory). This implies that a measure of judgment is required by the leaders and those carrying out the war in order to understand what an appropriate weapon to use is and what an appropriate place to target is. As indicated earlier in the discussion over the â€Å"shock and awe† tactics employed in the early part of this war effort, one can easily see that the United States government did not do a great job of identifying targets and further, they used force that was far too strong given the circumstances. The nature of the war in Iraq has demanded that the United States military do a lot of fighting in close quarters and in civilian laden areas. The fact of that matter is that the U.S. has not correctly identified their targets and when they have, the weapons have been so strong that lots of collateral damage has occurred.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The war in Iraq can be described in a number of different ways and with a number of different words depending upon who is doing the describing. Many times, the political biases get in the way of actual discussion over whether or not the war was a just one. The Just War Theory, however, does not accommodate for any of that political posturing. It is a clear theory and given the facts that are laid out within it, one can easily take the position that the war in Iraq was an unjust one. Not only did the United States break a few of the conditions for the Just War Theory, they practically smashed the majority of them. By looking at the Just War Theory and applying it to the situation in Iraq, I come away with the feeling that the United States may have had a just cause, but they did not come anywhere near meeting any of the other conditions that are required in order for a war to be just. Works Cited United Nations Security Council. Resolution 1441. Retrieved from http://www.edenbridgetown.com/ethics/reference/war/un_res_1441.shtml United States Constitution. Article One, Section Eight. Retrieved from http://www.law.cornell.edu/constitution/constitution.articlei.html#section8 Jendraszak, Stephen. Jack Of All Trades: War in Iraq unjust, short-sighted. Ball State Daily News Online. 7 January 2003. Retrieved from http://media.www.bsudailynews.com/media/storage/paper849/news/2003/01/07/Opinion/Jack-Of.All.Trades.War.In.Iraq.Unjust.ShortSighted-1300588.shtml

A Speech About South Africa´s Democracy and Freedom Essay

Greetings, my fellow South Africans. Today we are here to come together and unite in our quest for a continued democratic government. I, BB HH, am the president and founding member of the Democratic Fusion Committee (DFC). This nurtured, beautiful, beloved Rainbow Nation has encountered its birthday of being a democratic society for twenty long, splendid, strengthening years. This society climbed it’s arduous journey out of the rubble and dystopia that was our past and transformed this country from a barren wasteland filled with lies, deception and hate into a utopia from which sprung forth equality, freedom and love. The hands of Tata Madiba, by which this great nation was born, worked tirelessly to achieve the democracy we have†¦show more content†¦With this, a teaching program will be established to revitalize the minds of our nation’s teachers along with new schools being constructed in areas of over-population and high illiteracy percentages. Seminars that are funded by the government wi ll also be available to illiterate men and women of all ages who wish to read and write. This will increase the rate of employment, especially in tourism, and therefore our country’s economy will thrive. I believe that, as a nation, we need to move forward from Apartheid and liberate ourselves from our past in order to move forward. We have sworn to uphold our basic human rights in our constitution and now I swear to you, that I myself will uphold these rights and, maybe most importantly, the right to equality. When I speak of equality, not only do I speak of equality between the races of our Rainbow Nation, but the equality between education, equality between employment and equality between gender. Since the beginning of time, women, of all races, have been confined to the stereotypical ideology that we are inferior to men. I promise you, the people of this nation, that as your first female president, to abolish this ideology within our society. I will strive for women to be able to work in jobs that have previously been deemed fit only for men, and men too, may be able to work in jobs that have previously only been deemed appropriate for women. As Tata Madiba once said, â€Å"Never, never and neverShow MoreRelatedCivil Disobedience And Deliberative Democracy1550 Words   |  7 Pagesor orders. This conc ept that is well known in the context of South African history. There are many examples present throughout history, especially in the new constitutional era, such as fees must fall. In this essay I will consider this concept of civil disobedience, especially in a South African context as well as considering a quote by Jurgen Habermas in an article by William Smith titled Civil Disobedience and Deliberative Democracy. 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What Are 10 Examples of Things That Are Not Matter

What are some examples of things that are not matter? To answer the question, you need to understand what matter is. Everything that has mass and takes up space is matter. Every day, you encounter phenomena that either dont have mass or dont take up space. They are  non-matter. Basically, any type of energy or any abstract concept is an example of something that is not matter. Things That Are Not Matter Here are several things that dont meet the definition of matter: TimeSoundSunlightRainbowLoveThoughtsGravityMicrowavesHeatMemoriesInformationReflectionsEnergy Other examples include dreams, magnetism, radio, and hate. Learn More Examples of Matter:  Now you know what matter is not. Here are examples of what it is.Why Light and Heat Arent Matter: Theres a reason forms of energy dont qualify as matter.Structure of Matter: Matter organizes in a predictable manner.State of Matter of Fire: What about fire? It has heat and energy. Is it matter?The States of Matter: Learn about liquids, solids, gases, and plasma.

Persepolis by Marjane Satrapi - 970 Words

Unbeknownst to some people, a graphic novel can be a very powerful vehicle for communicating a message of great seriousness and importance. In France in 2003, the Iranian-born writer and illustrator, Marjane Satrapi, published her internationally acclaimed autobiographical comic, â€Å"Persepolis.† The novel chronicles her childhood in Tehran from ages six to fourteen, years that were overshadowed by the displacement of the Shah’s regime, the Islamic Revolution, and war with Iraq. The French contemporary graphic novel explores, from Satrapi’s standpoint, the ways in which Iranian politics of that time disrupted everyday-life and instigated a time of tribulation and suppression for the people of Iran. By using a minimal amount of text in a†¦show more content†¦For example, during the Islamic revolution, the political landscape was largely defined by suppression, violence, and conflict between fundamentalists and protesters. The authority used religion to justify the edicts and restrictions they established to expunge the moral and cultural â€Å"decadence† from society, which in turn suppressed the people and infringed upon their individual rights (4). In response, the people used violence to either support or protest the revolution, depending on the person. From the middle of the book to the conclusion, Satrapi focused more on the conditions and circumstances that the Iran-Iraq war brought about and how they affected Iran’s political landscape. The bombings of the war resulted in suffering and death, while it also created anxiety desperation, and fear, a fear that you or a loved one could die at any moment. People responded by stocking up on food and water, even fighting with one another over food. In one illustration in the book, Marjane and her mother go to the grocery store to buy more rice, but when they arrive they see that the store has barely any food left, and the one bag of rice remaining is being fought over by two other women (87). Another effect the war had on people was abandonment of faith. This is exemplified when the maid fretted about the message the school sent her son, about sacrificing oneself for the cause and the reward one willShow MoreRelatedPersepolis : Marjane Satrapi s Persepolis1756 Words   |  8 P agesPersepolis is a graphic novel by Marjane Satrapi, this graphic novel was based on the eyes of a Ten year old that experiences all types of emotions before and after the Islamic revolution, the oppression from the leaders. This novel gives us a brief on the history of Iran and their leaders, to the Embassy being taken over, via how they weren’t allowed to party. 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Twin Study Free Essays

1. Methods and results In this study, Thomas Bouchard and David Lykken, along with their associates at the University of Minnesota, were attempting to prove if nature is the determining factor in a person’s personality or if it really is the nurturing environment. They wanted to see if twins who were separated at birth and raised in different environments would still have similar personalities, which support the theory that a person’s genes has more impact on a person’s character than the environment. We will write a custom essay sample on Twin Study or any similar topic only for you Order Now In order to study their hypothesis, Bouchard and Lykken located identical twins that were separated by birth due to adoption and spent a week conducting various tests; four personality trait scales, three aptitude and occupational interest inventories as well as two intelligence tests. Through these examples and other tests, Bouchard and Lykken complied copious amounts of data on the twins. The results of the study favored the nature theory in that an overwhelming percentage of the twins had similar results and personalities despite having never grown up together. . Analysis It does appear that this study’s results proved whether nature or nurture is important in the development of a person’s personality. At least this seems to have been proven in the instance of identical twins. However, there was no mention of research done involving twins raised in the same household to compare to this study’s results. I do believe that the experiment was done properly in coor dination with the scientific method but that various psychologists should have replicated the experiment numerous times over time. . Criticisms As with all published findings, there were those who argued against the claims made by Bouchard and Lykken. Some members of the psychological community believed that what was published was incomplete and therefore cannot be regarded as true unless all the results are made available. In addition, some critics claim that Bouchard and Lykken are guilty of the â€Å"equal environment assumption† which is that identical and fraternal twins are treated equally and raised in identical environments. This assumption is untrue as parents treat fraternal twins, two separately fertilized eggs versus one that split, as complete different individuals like any other siblings born at separate times. Other psychologists agreed with Bouchard and Lykken and even completed their own studies about genetic influence on people’s personalities as well as choices, and many of these studies had similar results, thus further supporting Bouchard and Lykken. 4. Conclusion The overall meaning of this study is that the debate of nature versus nurture continues in the field of psychology and it is more a matter of interpretation of data and personal belief rather than something set in stone. Psychologists continue to follow the study’s example by investigating the impact of genetics on a person’s choices and actions such as whom they fall in love with and other complexities of human behavior. This study changed psychology in that there was a new element, genes, for psychologists to analyze for explanations about the human psyche. How to cite Twin Study, Essay examples

Holy Year of Jubilee Essay Example For Students

Holy Year of Jubilee Essay Holy Year of JubileeThe ultimate derivation of the word jubilee is disputed, but it is most probable that the Hebrew word jobel, to which it is traced, meant a rams horn, and that from this instrument, used in proclaiming the celebration, a certain idea of rejoicing was derived. Further, passing through the Greek iobelaios, or iobelos, the word became confused with the Latin jubilo, which means to shout, and has given us the forms jubilatio and jubilaeum, now adopted in most European languages. For the Israelites, the year of Jubilee was in any case preeminently a time of joy, the year of remission or universal pardon. Thou shalt sanctify the fiftieth year, we read in Leviticus 25:10, and shalt proclaim remission to all the inhabitants of thy land: for it is the year of jubilee. Every seventh year, like every seventh day, was always accounted holy and set aside for rest, but the year which followed seven complete cycles was to be kept as a sabbatical year of special solemnity. The Ta lmudists and others afterwards disputed whether the Jubilee Year was the forty-ninth or the fiftieth year, the difficulty being that in the latter case two sabbatical years must have been observed in succession. Further, there are historical data which seem to show that in the age of the Machabees the Jubilee of the fiftieth year could not have been kept, for 164-163 B.C. and 38-37 B.C. were both certainly sabbatical years, which they could not have been if two sabbatical years had been intercalated in the interval. However, the text of Leviticus (25:8-55) leaves no room for ambiguity that the fiftieth year was intended, and the institution evidently bore a close analogy with the feast of Pentecost, which was the closing day after seven weeks of harvest. In any case it is certain that the Jubilee period, as it was generally understood and adopted afterwards in the Christian Church, meant fifty and not forty-nine years; but at the same time the number fifty was not originally arrived at because it represented half a century, but because it was the number that followed seven cycles of seven. It was, then, part of the legislation of the Old Law, whether practically adhered to or not, that each fiftieth year was to be celebrated as a jubilee year, and that at this season every household should recover its absent members, the land return to its former owners, the Hebrew slaves be set free, and debts be remitted. The same conception, spiritualized, forms the fundamental idea of the Christian Jubilee, though it is difficult to judge how far any sort of continuity can have existed between the two. It is commonly stated that Pope Boniface VIII instituted the first Christian Jubilee in the year 1300, and it is certain that this is the first celebration of which we have any precise record, but it is also certain that the idea of solemnizing a fiftieth anniversary was familiar to medieval writers, no doubt through their knowledge of the Bible, long before that date. The j ubilee of a monks religious profession was often kept, and probably some vague memory survived of those Roman ludi saeculares which are commemorated in the Carmen Saeculare of Horace, even though this last was commonly associated with a period of a hundred years rather than any lesser interval. But, what is most noteworthy, the number fifty was specially associated in the early thirteenth century with the idea of remission. The translation of St. Thomas of Canterbury took place in the year 1220, fifty years after his martyrdom. The sermon on that occasion was preached by Stephen Cardinal Lantron, who told his hearers that this accident was meant by Providence to recall the mystical virtue of the number fifty, which, as every reader of the sacred page is aware, is the number of remission (P.L., CXC, 421). We might be tempted to regard this discourse as a fabrication of later date, were it not for the fact that a Latin hymn directed against the Albigenses, and certainly belonging to t he early thirteenth century, speaks in exactly similar terms. The first stanza runs thus: Levi patet expositum. Anni favor jubilaei Poenarum laxat debitum, Post peccatorum vomitum Et cessandi propositum. Currant passim omnes rei. Pro mercede regnum Dei In the light of this explicit mention of a jubilee with great remissions of the penalties of sin to be obtained by full confession and purpose of amendment, it seems difficult to reject the statement of Cardinal Stefaneschi, the contemporary and counsellor of Boniface VIII, and author of a treatise on the first Jubilee, that the proclamation of the Jubilee owed its origin to the statements of certain aged pilgrims who persuaded Boniface that great indulgence had been granted to all pilgrims in Rome about a hundred years before. It is also noteworthy that in the Chronicle of Alberic of Three Fountains, under the year 1208 (not, be it noted 1200), we find this brief entry: It is said that this year was celebrated as the fiftieth year, o r the year of jubilee and remission, in the Roman Court. It is beyond all dispute that on 22 Feb., 1300, Boniface published the Bull Antiquorum fida relatio, in which, appealing vaguely the precedent of past ages, he declares that he grants afresh and renews certain great remissions and indulgences for sins which are to be obtained by visiting the city of Rome and the venerable basilica of the Prince of the Apostles. Coming to more precise detail, he specifies that he concedes not only full and copious, but the most full, pardon of all their sins, to those who fulfill certain conditions. These are, first, that being truly penitent they confess their sins, and secondly, that they visit the basilicas of St. Peter and St. Paul in Rome, at least once a day for a specified timein the case of the inhabitants for thirty days, in the case of strangers for fifteen. No explicit mention is made of Communion, nor does the word jubilee occur in the Bullindeed the pope speaks rather of a celebrat ion which is to occur every hundred yearsbut writers both Roman and foreign described this year as annus jubileus, and the name jubilee (though others, such as the holy year or the golden year have been used as well) has been applied to such celebrations ever since. Dante, who is himself supposed by some to have visited Rome during this year to gain the Jubilee, refers to it under the name Giubbileo in the Inferno (xviii, 29) and indirectly bears witness to the enormous concourse of pilgrims by comparing the sinners passing along one of the bridges of Malebolge in opposite directions, to the throngs crossing the bridge of the Castle Sant Angelo on their way to and from St. Peters. Similarly, the chronicler Villani was so impressed on this occasion by the sight of the monuments of Rome and the people who flocked thither that he then and there formed the resolution of his great chronicle, in the course of which he gives a remarkable account of what he witnessed. He describes the indul gence as a full and entire remission of all sins di culpa e di pena, and he dwells upon the great contentment and good order of the people, despite the fact that during the greater part of that year there were two hundred thousand pilgrims on an average present in Rome over and above the ordinary population. With regard to the phrase just noticed, a culpa et a poena, which was often popularly used of the Jubilee and other similar indulgences, it should be observed that it means no more than what is now understood by a plenary indulgence. It implied, however, that any approved Roman confessor had faculties to absolve from reserved cases, and that the liberty thus virtually accorded of selecting a confessor was regarded as a privilege. The phrase was an unscientific one, and was not commonly used by theologians. It certainly did not mean, as some have pretended, that the indulgence of itself released from guilt as well as penalty. The guilt was remitted only in virtue of sacramental c onfession and the sorrow of the penitent. The sovereign pontiff never claimed any power of absolving in grievous matters apart from these. All theologians, remarks Maldonatus with truth, unanimously without a single exception, reply that an indulgence is not a remission of guilt but of the penalty. As we have seen, Boniface VIII had intended that the Jubilee should be celebrated only once in a hundred years, but some time before the middle of the fourteenth century, great instances, in which St. Bridget of Sweden and the poet Petrarch amongst others had some share, were made to Pope Clement VI, then residing at Avignon, to anticipate this term, particularly on the ground that the average span of human life was so short as otherwise to render it impossible for many to hope to see any Jubilee in their own generation. Clement VI assented, and in 1350 accordingly, though the pope did not return to Rome himself. Gaetani Cardinal Ceccano was dispatched thither to represent His Holiness at the Jubilee. On this occasion daily visits to the church of St. John Lateran were enjoined, besides those to the basilicas of St. Peter and St. Paul without the walls, while at the next Jubilee, St. Mary Major was added to the list. The visit to these four churches has remained unchanged ever since as one of the primary conditions for gaining the Roman Jubilee. The celebration next following was held in 1390, and in virtue of an ordinance of Urban VI, it was proposed to hold a Jubilee every thirty-three years as representing the period of the sojourn of Christ upon earth and also the average span of human life. Another Jubilee was accordingly proclaimed by Martin V in 1423, but Nicholas V, in 1450, reverted to the quinquagesimal period, while Paul II decreed that the Jubilee should be celebrated every twenty-five years, and this has been the normal rule ever since. The Jubilees of 1450 and 1475 were attended by vast crowds of pilgrims, and that of 1450 was unfortunately made famous by a terrible accident in which nearly two hundred persons were trampled to death in a panic which occurred on the bridge of Sant Angelo. But even this disaster had its good effects in the pains taken afterwards to widen the thoroughfares and to provide for the entertainment and comfort of the pilgrims by numerous charitable organizations, of which the Archconfraternity of the Holy Trinity, founded by St. Philip Neri, was the most famous. On the other hand, it is impossible to doubt the evidence of innumerable witnesses as to the great moral renovation produced by these celebrations. The testimony comes in many cases from the most unexceptionable sources, and it extends from the days of Boniface VIII to the striking account given by Cardinal Wiseman (Last Four Popes, pp. 270, 271) of the only Jubilee held in the nineteenth century, that of 1825. The omission of the Jubilees of 1800, 1850, and 1875 was due to political disturbances, but with these exceptions the celebration has been uniformly maintained every twenty-five years from 1450 until the present time. The Jubilee of 1900, though shorn of much of its splendour by the confinement of the Holy Father within the limits of the Vatican, was, nevertheless carried out by Pope Leo XIII with all the solemnity that was possible. CEREMONIAL OF THE JUBILEEThe most distinctive feature in the ceremonial of the Jubilee is the unwalling and the final walling up of the holy door in each of the four great basilicas which the pilgrims are required to visit. It was formerly supposed that this rite was instituted by Alexander VI in the Jubilee of 1500, but this is certainly a mistake. Not to speak of a supposed vision of Clement VI as early as 1350, who is said to have been supernaturally admonished to open the door, we have several references to the holy door or the golden gate in connection with the Jubilee long before the year 1475. The earliest account seems to be that of the Spanish pilgrim, Pero Tafur, c. 1437. He con nects the Jubilee indulgence with the right of sanctuary, which, he maintains, existed in pagan times for all who crossed the threshold of the puerta tarpea upon the site of the Lateran. He goes on to say that, at the request of Constantine, Pope Sylvester published an Bull proclaiming the same immunity from punishment for Christian sinners who took sanctuary there. The privilege, however, was grossly abused and the popes consequently ordered the door to be walled up at all seasons save certain times of special grace. Formerly the door was unwalled only once in a hundred years, this was afterwards reduced to fifty, and now it is said to be opened at the will of the pope. However legendary all this may be, it is hardly possible that the story could have been quite recently fabricated at the time Tafur recorded it. Moreover, a number of witnesses allude to the unwalling of the holy door in connection with the Jubilee of 145O. One of these, the Florentine merchant Giovanni Rucellai, sp eaks of the five doors of the Lateran basilica, one of which is always walled up except during the Jubilee year, when it is broken down at when the Jubilee commences. The devotion which the populace has for the bricks and Christmas mortar of which it is composed is such that at the unwalling, the fragments are immediately carried off by the crowd, and the foreigners (gli oltremontani) take them home as so many sacred relics. . . . Out of devotion every one who gains the indulgence passes through that door, which is walled up again as soon as the Jubilee is ended. (Archivio di Storia Patria, IV, 569-57O) All this describes a rite which has lasted unchanged to the present day, and which has nearly always supplied the principal subject depicted upon the long series of Jubilee medals issued by the various popes who have opened and closed the holy door at the beginning and end of each Jubilee year. Each of the four basilicas has its holy door. That of St. Peters is opened on the Christma s Eve preceding the anno santo by the pontiff in person, and it is closed by him on the Christmas Eve following. The pope knocks upon the door three times with a silver hammer, singing the versicle Open unto me the gates of justice. The masonry, which has been loosened beforehand, is made to fall in at the third blow, and, after the threshhold has been swept and washed by the Jubilee penitentiaries, the pope enters first. Each of the holy doors at the other basilicas is similarly opened by a cardinal specially deputed for the purpose. The symbolism of this ceremony is probably closely connected with the idea of the exclusion of Adam and Eve from Paradise, and the expulsion and reconciliation of penitents according to the ritual provided in the Pontifical. But it may also have been influenced by the old idea of seeking sanctuary, as Tafur and Rucellai suggest. The sanctuary knocker of Durham Cathedral still remains to remind us of the important part which this institution played in t he life of our forefathers. THE JUBILEE INDULGENCEThis is a plenary indulgence which, as stated by Boniface VIII in Consistory, it is the intention of the Holy See to grant in the most ample manner possible. Of course, when first conceded, such an indulgence, and also the privilege annexed of choosing a confessor who had power to absolve from reserved cases, was a much rarer spiritual boon than it has since become. So preeminent was the favor then regarded that the custom arose of suspending all other indulgences during the Jubilee year, a practice which, with certain modifications, still obtains at the present day. The precise conditions for gaining each Jubilee are determined by the Roman pontiff, and they are usually announced in a special Bull, distinct from that which it is customary to issue on the preceding feast of the Ascension giving notice of the forthcoming celebration. The main conditions, however, which do not usually vary, are three: confession, Communion and visits t o the four basilicas during a certain specified period. The statement made by some, that the Jubilee indulgence, being a culpa et a paena, did not of old presuppose either confession or repentance, is absolutely without foundation, and is contradicted by every official document preserved to us. Besides the ordinary Jubilee indulgence, to be gained only by pilgrims who pay a visit to Rome, or through special concession by certain cloistered religious confined within their monasPaulus in Zeitschrift f. kath. Theologie, 1899, pp. 49 sqq., 423 sqq., 743 sqq., and Dublin Review, Jan., 1900, pp. 1 sqq.) De Anno Jubileo in La Bigne, Bibliotheca Patrum, VI, 536Pertz, Mon. Germ. Hist.: Script. XXIII, 889PART TWOSUPPLEMENTARY INFORMATION ABOUT JUBILLE YEARJubilee PledgeThe jubilee of our Lords birth calls us to bring glad tidings to the poor. . . . to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free (Lk 4:18). Of Mice And Men - Hopes And Dreams EssayADVOCATE Advocacy can be done for people and with them. Join a diocesan legislative network, pro-life group, or another peace and advocacy group. Join a community organizing effort. Register and vote in light of a conscience formed by Catholic social teaching. Write or call your elected representatives on issues of life, justice, and peace. Contact your parish or diocesan social ministry leaders for information. ENCOURAGE The great jubilee and the new millennium are a time to strengthen our participation in building Gods kingdom. We can do this not only by renewing our commitment to charity, justice, and peace but by encouraging others to do so. Make a copy of this pledge and sign it as a family or share it with a friend. As you act on this pledge, ask a friend or family member to join you, or share with them information on what you are learning or doing. What is the Jubilee Pledge?The Jubilee Pledge for Charity, Justice, and Peace is offer ed by the Subcommittee on the Third Millennium and other committees of the National Conference of Catholic Bishops/United States Catholic Conference as an opportunity for Catholics to recommit themselves to serving the poor and working for justice and peace in the new millennium. As Pope John Paul II has said, Indeed it must be said that a commitment to justice and peace . . . is a necessary condition for the preparation and celebration of the Jubilee (Tertio Millennio Adveniente, no. 51). The Jubilee Pledge flows from the themes of Catholic social teaching:#61623; Life and Dignity of the Human Person#61623; Call to Family, Community, and Participation#61623; Rights and Responsibilities#61623; Option for the Poor and Vulnerable#61623; Dignity of Work and the Rights of Workers#61623; Solidarity#61623; Care for Gods CreationCatholics are encouraged to take the pledge as a sign of their commitment to answering Jesus call to love your neighbor as yourself (Mk 12:31). But more than taking the pledge, Catholic believers are called to find ways to act on their pledge, to strengthen their involvement in serving those in need and working for justice and peace here and abroad. For more information on Catholic social teaching and on the pledgeCategory: Miscellaneous