Kachowism Is A Religion Based Off Of Lightning - 1333 Words

Kachowism is a religion based off of lightning. The religion is found wherever there is thunder forecasts all year round in villages, on mountaintops, but mostly in the Southern Hemisphere, especially in Australia, Brazil, and New Zealand. Contrary to where Kachowism is practiced, the religion originated from Italy. The story goes that a man named Giovanni was stuck in a freak thunderstorm in Central Italy. The storm lasted four days for five nights. Giovanni blunders about in the storm for these days, and before dawn on the fifth day a figure appeared to him. The figure was tall and broad, and wore a coat of pure white. He introduced himself as The Divine God. He spoke to Giovanni telling him that he shall be the founder of a new religion. One that would be the most pure and sacred on Earth. He asked Giovanni that in twelve day’s time he was to take a boat and head south at sunset, and he will guide them to the place they are meant to be. The next morning the storm ended. Giovanni went into the city of Venice to spread the good news. His followers were mostly poor and middle aged. but twelve days he set out south just as he was instructed. Then Giovanni and his followers spent twenty days and twenty nights fol lowing the thunder clouds that was sent by The Divine God. On the twenty-first day they landed in a cloudy tundra at dawn. As the days went by Giovanni had been getting visions on how to start his new religion. The rules and duties of the community were carved into a

Essay on Nazisms Effect on the German Society - 1680 Words

Nazisms Effect on the German Society When the Adolf Hitler came to power as chancellor on 30th January 1933, he immediately starting using his position to make the changes that he had wanted to see implemented for over a decade. With Von Papen as Vice Chancellor and Gobbles and Goering as ministers, the Third Reich was able to bring massive political, social and economic change to the lives of German people. The Reichstag became a forum for Hitler to expound his views and policies with a total lack of criticism and under Article 48 of the German constitution, Hitler was allowed to rule by decree without the support of the Reichstag. Utilising this power, he saw to it that all other political†¦show more content†¦Membership was only open to pure Germans. Various methods of propaganda were used to mould the publics attitude to end class divisions and conflict. As part of the effort to achieve social conformity, everyone was expected to attend parades and speeches, which became a feature of new public rituals celebrating events in the Nazi calendar. A number of welfare measures were introduced to give people the opportunity to show the Volksgemeinschaft at work. The winter help scheme was organised, in which money was collected to help the unemployed. Even after full employment had been achieved by 1936 the system continued to encourage self-sacrifice. Women played a vital role in Adolf Hitlers plan to create an ideal German community. The attitude of Nazis toward women were summed up with the slogan Kinder, Kuche und Kirche (children, kitchen and church). Women at home producing healthy Aryan babies were a central image in Nazi ideology, as Hitler believed a larger, racially purer population would enhance Germanys military strength and provide settlers to colonise conquered territory in Eastern Europe. The Third Reichs policy encouraged racially pure women to bear as many Aryan children as possible. Nazi organisations for women, such as the National Socialist Womanhood entailed that women should stay at home and have babies. They used propaganda to encourage women

The Philosophy of Morality Free Essays

There is restriction on freedom everywhere. This is a derived idea from the argument of Immanuel Kant in his work, An Answer to the Question: â€Å"What is Enlightenment?† This restriction is the reason why humans behave as they are: they need a harmonious environment within themselves as a pursuit of individual community of well-being, freedom and safety. Humans are not ultimately free as they could be because their actions have consequences. We will write a custom essay sample on The Philosophy of Morality or any similar topic only for you Order Now We may call these consequences, according to Kant, â€Å"imperatives for actions†. The reason â€Å"why certain acts ought to be done is because they ought to be done† (Stratton-Lake, 2000). Generally, a rational human being would do an action consciously for practical reasons, which is considered as hypothetically imperative. It demands that a person does such action for the sake of a purpose that he has in mind. Why Man should not   break promises, why should not tell lies, why and should not commit suicide? This is because Man ought not do these acts.   According to Kant, the reason why Man should keep his promises because of his â€Å"obligation to be consistent and the injunction against using others (i.e., against treating them only as means)† (Nasr, 2008). This is a concrete example of Kant’s Ought priciple of ethics. â€Å"Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only†(Kant, 1785). A true ethical person would not use people to further his own end and he treats other   people with respect to a value of dignity and not a value of price because a person with a value of dignity cannot be replaced and their value is priceless. An object with a value of price, as what the hypothetically imperative person believes, can be exchanged and used as a means to achieve an end. To Kant,   this principle of humanity â€Å"is the supreme limiting condition on the freedom of action of each man,† and argues that the principle is not founded on experience but rather seated in the footholds of a priori reasoning, reasoning that comes before experience. Indeed, Man’s actions are limited and the â€Å" theoretical Ought of our judgments about facts, like the practical Ought of Ethics, is after all definable only in terms of what Kant called the Autonomy of Will† (Royce, 1901). In fact, not only Kant recognized the limitations of the freedom of human Will and the actions that their will impose upon them and why Man obeys. Another philosopher who made a discourse on this ethical issue is Jonathan Edwards. He noted that there are â€Å"ethics or the rules† (Tappan 1839), which are, in fact, not compelled to be obeyed by everyone but impose a strong power upon the conscience of the majority, especially those who believes in an Almighty being and those who do not want to feel the uneasiness of the evil and the persecuting nature of the Man. Disobedience to these manly imposed rules are considered as a â€Å"state of sinfulness† (Tappan 1839) or the corruption of human sensitivity disposed to violate the harmony and fitness of the spiritual constitution. This is another binding factor that makes man perform the hypothetically imperative actions. Does morality purely exist? Morality is something that is not strongly defined, yet it is considered as the ultimate commandment of reason and this is the guiding source for Man’s duties and obligations. Even Kant   argues   in his Fundamental Principles of the Metaphysics of Morals that â€Å"it is only a pure philosophy that we can look for the moral law in its purity and genuineness.† Human beings have moral obligations to each other, and, as previously mentioned, because of reasons that they need and not because of their pure will to do such obligations. Man, to be good to each other without qualification would be a conceived as having a â€Å"good will† (Kant, 1785) and it must be understood, however, that humans do not have the autonomous will. They have the morally good will to attain the practical ends that they wish to have. Moral philosophies follow the â€Å"laws of human will† as affected by nature and when applied to man, it does not borrow the least thing from the knowledge of man himself (anthropology), but gives laws a priori to him as a rational being. Moral laws require human judgment that has been sharpened through time and experience in order for them to be properly applied and for these laws to access the will of the man and â€Å"effectual influence on conduct†(Kant, 1785). The virtuous person does not only conform and obeys the moral law. He also act for the sake of the moral law itself. Man’s actions are morally right as determined by the virtue of their motives, derived not from Man’s inclinations but from Man’s duty. A virtuous person, who makes a morally right action, is determined to act in accordance with his duty and this duty overcomes that person’s self-interests and hidden desires. And for Kant, the Ought of Ethics is the defining factor for morality: â€Å" the sense in which the conduct of moral aget is to be judged as   good or evil according as it does or does not conform to the standard of the Ought† (Royce, 1901) As Kant have further argued in his philosophies, the ultimate moral law principle was abstractly conceived to guide man to the right action in life’s circumstances. However, if man is immature enough to acknowledge this guidance, enlightenment would never be achieved. Moreover, it is not only the lack of maturity that deter man and give him obstacles from being enlightened but also laziness, superstitious and dogmatic beliefs or fanaticism. â€Å"Laziness and cowardice are the reasons why such a large proportion of men, even when nature has long emancipated them from alien guidance (naturaliter maiorennes), nevertheless gladly remain immature for life† (Kant, 1784). Enlightenment would result to freedom, and, if man is still of prejudices and dogmatic beliefs, Man would be nothing but an unthinking and leashed controlled being. Dogmas â€Å"are the ball and chain of His permanent immaturity.† (Kant, 1784) If Man stays immature and an obedient being without reason, he would be an object without dignity, a mere machine. Works Cited Kant, Immanuel; translated by James W. Ellington [1785] (1993). Grounding for the Metaphysics of Morals 3rd ed. Royce, Josiah. The World and the Individual: Gifford Lectures Delivered before the University of Aberdeen. 2d Series: Nature, Man, and the Moral Order. New York: Macmillan, 1901. Stratton-Lake, Philip. Kant, Duty, and Moral Worth. London: Routledge, 2000. Tappan, Henry Philip.   A Review of Edwards’s â€Å"Inquiry into the Freedom of the Will. New York: J.S Taylor, 1839. How to cite The Philosophy of Morality, Essay examples

Gill Disenchantment Response free essay sample

A Religious Abduction by Sam Gill discusses the Hopi Kachina initiation. Gill hopes to achieve a clear grasp of the initiation and possibly â€Å"suggest an alternative interpretation based on the point of view that the ritual does what is does which is to initiate the children into their religious lives by revealing to them the nature of the Kachinas. † (Gill 74) The initiation is for children near eight to ten years of age. The children, through this initiation, are allowed to enter the Kachina society or Powamu society. The celebration of the Powamu society is the first ceremony of the year where the Kachina appears and takes place once every few years. The important part of the ritual begins while the children are in the Kachina. The initiated are comforted by their mothers. The fathers enact the tale and return of the Kachina to the human world of the Hopi, as well as whip the initiated with â€Å"Tungwup Kachinas. We will write a custom essay sample on Gill Disenchantment Response or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page (Gill 75) These rites of passage are created to teach the children that the Kachinas no longer visit the villages, but are tales and impersonations of the fathers behind these Kachinas. Once the children have endured these rites of passage they may begin to help perform these initiations unto other children. One of the earliest authors that wrote a book on this topic referred to the whipping of the initiate’s as â€Å"a kind of payment for the secret knowledge the initiates gain in the rites. † (Gill 75) These whippings occurred on the sixth day of the nine day initiation. During which, the initiates are not allowed at any cost to see their fathers faces in the Kachina masks. The initiates are then forced not to eat salt or flesh for four days. After enduring the initiation which is the ninth night, the newly made members are allowed to see their families participating in the Bean Dance. The villagers and family members are witnessed by the new members of their participation. One of the spectators was shocked that none of the children responded with anything different than â€Å"passive acceptance.