The Human Cost of an Illiterate Society

Response to â€Å"The Human Cost of an illiterate society† 1/30/2011 In â€Å"The Human cost of an illiterate society,† Jonathan Kozol attempts to convince his reader that illiteracy is extremely harmful to a society, and that it is the ultimate destruction of a human being’s life. He explains with great detail how being ignorant (unknown) at something so universal like being able to read the directions on a medicine label, can lead to a lifetime of hardship and long term agony.Kozol develops his reasoning by contributing meaningful but real world examples on how being illiterate is dangerous and fatal. For example He uses not being able to explain where you are if something fatal was to happen, and not being able to understand the dangers of a cigarettes label with a surgeons warning on it. After giving a plenty load of examples, he then brings the discussion back to his central argument on how being illiterate can be costly. When a person does not understand wh at they have wrongfully done it can be difficult to prosecute or judge that person.If he is not able to read then that person might not be aware that giving a child too much aspirin could result in overdose which can ultimately lead to death. The question that still remains is should that person be held accountable. According to today’s society the answer is still unknown but to protect the people of this society from that illiterate person, the answer is yes that person must be limited. What this ultimately means is that, he must be kept from society so that he won’t cause harm for his on ignorant habits.He will have to be watched, fed, and kept in an environment where he will always be stable. This top of living can cost a lot of money and this is the financial burden that cost a society so much money. In a way this is unfair because it is not this person’s fault that he can’t read, understand, and think critically. Illiterate people will always be in t he dark, and they will always struggle with trying to figure out the differences between what’s wrong and what’s right.

The Olympics and the Influence of Politics In Sports Essays

The Olympics and the Influence of Politics In Sports Essays The Olympics and the Influence of Politics In Sports Essay The Olympics and the Influence of Politics In Sports Essay The Olympics and the Influence of Politics In Sports Name: Institution: Instructor: Course: Date: The Olympics and the Influence of Politics In Sports 10.1 The spirit of Olympism is based on the ideals educating people about equality and the importance of all cultures by supporting and encouraging sports as one of the humanities. This would blend culture, education and sport. Today’s Olympics have tried to keep the games aligned to these ideals, but despite a few unifying occasions, the games have veered off the original humanistic goals. One aspect demonstrating this is the increased commercialization of the Olympic events and athletes. The prominence of sponsors takes away the focus from the use of sport as an avenue for equality by promoting elitism. A few athletes are thus placed on a pedestal above other athletes. This places a focus on winning to get a result for sponsors. Personality cults also form around a few prominent athletes. The media have also played a major role in the promotion of inequality due to the aspects of the games that they choose to promote. The International Olympic committee should engage the media in promoting the importance of all athletes who make it to the games. Tokens of appreciation should also be given to all participating athletes. The excessive pressure to win has resulted in athletes using illegal means to boost their performance. The consistent discovery of doping in Olympic class athletes shows the desperation associated with winning a medal and veers off the ideals of fair play and friendship. Nationalism has also played a part in this by placing political pressure on athletes to represent their home countries well. This may later be used as leverage by countries that do well to lobby for the hosting rights of the next Olympics. Of wider significance than the games, is the festival of national representation that runs through the bidding process (Sugden Tomlison, 2012). The promotion of sports as a right to all for the joy of sport is also not a priority today. The idea of super Olympic athletes promoted by the media discourages the average person from participating in sport. It is ironical that countries that perform well in the Olympics like the United States and the United Kingdom also have high obesity rates. This can be resolved by using the Olympics as a platform to sensitize people worldwide on the importance of sport to human health and dignity. 10.2 Politics plays a highly influential role in most aspects of American sports. Of particular note, is the recent use of prominent sports personalities by politicians in the current presidential campaigns to help push for votes. Their endorsement is believed to help sway young people who place hero status on sporting legends. In addition to this, politics influences policies affecting sports on a regular basis. The National Coalition for Promoting Physical Activity is one of several organizations that lobby for Federal government funding in promoting sports for health. They also push for policies governing physical activity in America. Government agencies such as the Centers for Disease Control also institute programs like community and state physical programs besides keeping track of national physical activity statistics. The promotion of sports plays a crucial role in the creation of government policies. The Bush administration formed an advisory council on sports and physical fitness to encourage national participation in sports. The goal was to promote the overall health of Americans. Cities and states across the United States also offer financial incentives to sports facility buildings. Part of the motivation is the keep professional sports active in their cities. Numerous government policies have historically provided taxpayer subsidies and other financial assistance to various franchises in the professional sports leagues (Jozsa, 2003). The good governance in the United States promotes sports as it influences productivity in all spheres. The 2012 American Olympic team garnered the most medals. The fact that they had excellent training facilities, medical care, food and equipment, played a major role in their success. The stable political environment, made all this possible. References Jozsa, F. (2003). American sports empire: how the leagues breed success. Westport, Conn.: Praeger. Sugden, J. Tomlison, A. (2012). Watching the Olympics: politics, power and representation. London; New York: Routledge.

Argos Was an Important Greek Polis

Argos Was an Important Greek Polis Located by the Gulf of Argolis, Argos is an important polis of Greece in the southern section, the Peloponnese, specifically, in the area called the Argolid. It has been inhabited since prehistoric times. The inhabitants were known as á ¼Ë†Ã ÃŽ ³ÃŽ µÃ¡ ¿â€"ÃŽ ¿ÃŽ ¹ (Argives), a term that is sometimes used for all the Greeks. Argos competed with Sparta for prominence in the Peloponnese but lost. The Gods and Heros of Argos Argos was named for an eponymous hero. The more familiar Greek heroes Perseus and Bellerophon are also connected with the city. In the Dorian invasion, when the descendants of Heracles, known as the Heraclidae, invaded the Peloponnese, Temenus received Argos for his lot. Temenos is one of the ancestors of the Macedonian royal house from which came Alexander the Great. Argives worshiped the goddess Hera in particular. They honored her with an Heraion and annual festival. There were also sanctuaries of Apollo Pythaeus, Athena Oxyderces, Athena Polias, and Zeus Larissaeus (located on the Argive acropolis known as Larissa). The Nemean Games were held in Argos from the end of the fifth century to the late fourth because the sanctuary of Zeus at Nemea had been destroyed; then, in 271, Argos became their permanent home. Telesilla of Argos was a female Greek poet who wrote around the turn of the fifth century B.C.  She is best known for rallying the women of Argos against the attacking Spartans under Cleomenes I, in about 494. Alternate Spellings: á ¼Å'Ï ÃŽ ³ÃŽ ¿Ãâ€š Argos in Literature In the period of the Trojan War, Diomedes ruled Argos, but Agamemnon was his overlord, and so the whole Peloponnese is sometimes referred to as Argos. The Iliad Book VI mentions Argos in connection with mythological figures Sisyphus and Bellerophon: There is a city in the heart of Argos, pasture land of horses, called Ephyra, where Sisyphus lived, who was the craftiest of all mankind. He was the son of Aeolus, and had a son named Glaucus, who was father to Bellerophon, whom heaven endowed with the most surpassing comeliness and beauty. But Proetus devised his ruin, and being stronger than he, drove him from the land of the Argives, over which Jove had made him ruler. Some Apollodorus references to Argos: 2.1 Ocean and Tethys had a son Inachus, after whom a river in Argos is called Inachus....But Argus received the kingdom and called the Peloponnese after himself Argos; and having married Evadne, daughter of Strymon and Neaera, he begat Ecbasus, Piras, Epidaurus, and Criasus, who also succeeded to the kingdom. Ecbasus had a son Agenor, and Agenor had a son Argus, the one who is called the All-seeing. He had eyes in the whole of his body, and being exceedingly strong he killed the bull that ravaged Arcadia and clad himself in its hide; and when a satyr wronged the Arcadians and robbed them of their cattle, Argus withstood and killed him.Thence [Danaus] came to Argos and the reigning king Gelanor surrendered the kingdom to him; and having made himself master of the country he named the inhabitants Danai after himself. 2.2 Lynceus reigned over Argos after Danaus and begat a son Abas by Hypermnestra; and Abas had twin sons Acrisius and Proetus by Aglaia, daughter of Mantineus.... They divided the whole of the Argive territory between them and settled in it, Acrisius reigning over Argos and Proetus over Tiryns. Sources Argos The Concise Oxford Companion to Classical Literature. Ed. M.C. Howatson and Ian Chilvers. Oxford University Press, 1996. Albert Schachter Argos, Cults The Oxford Classical Dictionary. Ed. Simon Hornblower and Anthony Spawforth. Oxford University Press 2009. The Traditional Enmity Between Sparta and Argos: The Birth and Development of a MythThomas KellyThe American Historical Review, Vol. 75, No. 4 (Apr., 1970), pp. 971-1003 Reviving Nemeas Games

Gay Marriages Essay Example | Topics and Well Written Essays - 750 words

Gay Marriages - Essay Example Due to the other states understanding the importance of America as an equal nation, those in support of gay marriage believe that gay marriage will soon be celebrated nationwide. There are many arguments pertaining to whether or not gay marriage should be legalized. For those that are against gay marriage, many of them take religious or personal stances. They point out verses in the Bible or other religious texts about gay marriage being a sin, they state that homosexuality is morally wrong, or else claim that since children cannot be made without a male and a female, homosexuality is not proper. While these alleged proofs or beliefs may condone the personal beliefs of people against gay marriage, those that are for gay marriage use different evidence supporting their own claims as to why gay marriage should be legalized. They do so by taking a legal point of view of the argument. The people in favor of gay marriage may respect the beliefs and opinions of those that are against gay m arriage, and some may even understand where those in opposition are coming from. However, those that are for gay marriage point out that there is a separation of church and state, which makes all religious arguments invalid in regard to legal matters (Snyder, 2006). The separation of church and state makes it clear that laws are not to be created or rejected based on religious principles. This is due in part to many people not believing in or agreeing with the concepts that religions speak of. In that mindset, supporters of gay marriage feel the need to point out all of the legal aspects of gay couples being denied marriage, stating that they are being denied their legal rights when they are denied the opportunity to marry. Using the United States Constitution, more specifically the Fourteenth Amendment, gay couples and those who approve of equality for homosexuals are able to argue that they are being denied rights as American citizens when their pleas of marriage are turned down. The Fourteenth Amendment often comes into play in these arguments as the amendment states that all United States citizens will be treated equally regardless of gender, nationality, race, religion, and other factors. People in favor of gay marriage believe that this amendment also applies to sexual orientation (Gerstmann, 2007). Even though the amendment may not state it directly, the amendment exists to make sure that every citizen of the United States is treated the same way despite the characteristics that may set them apart from others. By implementing this amendment in legal arguments to legalize gay marriage, many who are for gay marriages have seen positive results, which is encouraging others to rely on their rights as citizens to demand to be treated with equality. As such, those that argue for gay marriage have more valid arguments than those that argue against gay marriage. People in favor of gay marriage have turned the argument from a religious, moralistic one to an argu ment where the legal rights of citizens are in jeopardy. The concept of legalized gay marriages is becoming more of a reality due to the fact that people are making it happen by making use of their rights as citizens. As previously mentioned, there are quite a few states that have approved of gay marriages simply because they acknowledge that by denying gay marriages, they are denying people their rights.

Treatment of Obsessive Compulsive Disorder in children Essay

Treatment of Obsessive Compulsive Disorder in children - Essay Example In fact, the diagnosis of this rare disease depends on accurate identification of symptoms. One tool that can be used to diagnose the disease is the 'diagnostic questionnaire' which can help the medical specialist in the diagnosis and treatment of the disease. Also, spending time being obsessed with cars, sex and football may be compelling ( or compulsive ) but these pleasurable interests are not considered as clinically termed obsessive compulsive behavior. Further, many patients with the this disease even suffer from more mundane compulsions. And, other symptoms of the disease include repeated and stereotyped checking, counting, ordering or even cleaning. Oftentimes, the disease could generate obsessive thoughts that are sometimes Unhappily though, Obsessive Compulsive disorder sufferers(Beck, 15) carry out compulsive rituals to such abnormal extremes that they interfere with normal living. For example, it is a normal behavior to double-check if the gas fire has been turned off, and the front door locked, before you go to bed. On the contrary, We can psychologically classify a person to be abnormal if he or she washes his or her hands 20 or 30 times a day in a seriously rigid routine. In the same token, it's also abnormal normal to repetitively clean the house so thoroughly for more than an hour because this abnormal action will wear away or literally remove the wallpaper. Additionally, an obsessive repulsive disorder patient may feel he or she MUST meticulously set the table for Christmas dinner even though it is still in late September.Furthermore, there are many features of obsessive compulsive disorder. One of which is that the patient experiences unpleasantly repetitive thoughts, images, or impulses comi ng from the patient's own mind. Normal persons would characterize these thoughts as a silly or, to put it bluntly, symptoms of abnormality. In most attacks, the patient unsuccessfully resists the thoughts and performance of the abnormal acts. A person with obsessive-compulsive disorder has either obsessions, or compulsions or, in worse cases, both(Carr, 1). The obsessions and/or compulsions of this disorder are strong enough factors to cause a significant distress in their employment, schoolwork, or personal and social relationships. It also includes anankastic neurosis, obsessional neurosis and obsessive-compulsive neurosis.I also agree that the patient who has these obsessions(Skinner, 364) does have recurring, persisting thoughts, impulses or images that inappropriately intrude into the person's normal daily routines thereby causing marked distress or anxiety. In fact, these abnormal ideas or thoughts are more than just excessive worries about ordinary problems. In most cases, the person suffering from the disease tries to ignore or suppress these unwelcome thought or to neutralize them by either thoughts or behaviors. I agree that the person who has compulsion has the feeling that he or she feels the need to repeat physical behaviors such as checking the stove to be sure it is off, hand washing) or mental behaviors such as counting things, silently repeating words. And, the obsessive compulsive disorder behaviors occur as a response to an obsession or in

Two separate survey Research Paper Example | Topics and Well Written Essays - 500 words

Two separate survey - Research Paper Example For the most part, the participants are grouped together under a focus group, after having been selected from a previous quantitative survey. The major shortcoming of hybrid survey compared to mail surveys is that, it is more expensive. This is manly due to the fact that, hybrid survey involves a lot of coordination and organization, and hence requires quite a considerable amount of resources to administer. Furthermore, hybrid surveys require extensive time period for implementation. However, this form of survey is able to enhance quality than mail survey design, since it has a higher response rate, coupled with a superior response quality and validity (Ritter, 2007). For instance Wal-Mart conducts an initial online survey for most of its customers who log in to their survey portal. Subsequently, based on the answers they obtain from the participants, the company sends email and phone requests for them to participate in another structured survey. The initial survey is deliberated to obtain the participants feedback, concerning their latest shopping experience. The goal for Wal-Mart is to avoid repetition (Wal-Mart, 2011). Mail survey is a data collection technique, whereby respondents fill questionnaires in paper format and return them through mail (Zikmund & Babin, 2006). Mail surveys unlike hybrid online surveys, are not that expensive to manage. Furthermore, the same questionnaires are able to be sent to a wide number of individuals, and they are able to complete at their own expediency. However, it has the shortcoming whereby the response rates are regularly very low, especially when it comes to asking for comprehensive written responses. Notably, all entries are postmarked, and added to subsequent monthly entries (UPS, 2012). Then information and answers provided in the online surveys is used by Wal-Mart to assess and come up with possible changes that are conducive

Hinduism Research Paper Essay Example for Free

Hinduism Research Paper Essay For me, the process of reading this section and sorting the confusion of thoughts thereafter enough to write about, involved several attempts to reading, writing and letting it go. As I read through this section with much anticipation, I found myself struggling to capture the essence of the writings of Kant, Weber, Marx, Hegel and others. After numerous readings, I realised that I was reading about modernity through the perspective of western philosophical writers and social thinkers. My eastern heritage and western education had somehow missed adequate information on both Hinduism and a balanced approach to modernity. As I read the writings of Smith, shortly after the first page, the expectation of deepening my understanding of Hinduism was pushed to the back burner and I received an education on western philosophical and social thought. That was disappointing because I had hoped to learn more about Hinduism and its place in the modern day. My expectation was that somehow the author would reconcile so called rational theorisations (that I too am very attached to) and the in-explainable Hindu concepts that I was familiar with. Unfortunately, other than seeing shadows of faith based thinking in Hegel, the section on Hinduism and modernity abruptly ends with little or no understanding on Hinduism and the assortment of modern day theorists do not bridge the intellectual divide between the two concepts. A couple of days after reading this section and failing to write any thoughts, I suddenly realised another obstacle in my thinking. When I lived in India, amidst the Indian culture, I had come to accept Hinduism as the â€Å"modern† religion as opposed to Christianity or Islam. The basis of this label was that Hinduism lacked a book or structured definitions and paid no attention to conversion of others to Hinduism. As an organised religion, it was wonderfully ambiguous, largely spiritual and open to individual expression. It was okay to discard rituals or practices that did not my approval. That essence of Hinduism that I carried from my stay in India was a sharp contrast to the author’s perspective of Hinduism being the example of a â€Å"traditional† religion, and perhaps a far cry from modernity. My personal thought is that Hinduism, like philosophical or social theory has over the last 2000 plus years been defined by male dominated patriarchal societies. Like the cream on homemade Indian yogurt, that layer needs to be peeled away to study the essence of Hinduism or modernity and understand the closeness they share. European Discovery of Hinduism from â€Å"Hinduism and Modernity† The European discovery of Hinduism spans a period from the 15th century when the ports of Goa opened up for the Portuguese traders to the 18th century when the British begin to live in India and acculturate themselves with some of the Indian traditions. In these three hundred years, India seemed to change from an isolated country hidden from the world, to a country that could no longer hide its spices, its riches and its culture. Sadly though, the discovery of Hinduism for non Indians did not have a clear theoretical base, and was dependant on a largely oral and abstractly written sparse Hindu religious/cultural history, during a time when the Indian society was not open to sharing with the outside world. As a result, the accounts of Hinduism written by visitors depicted the Hindu religion as grotesque or insipid, by European writers who travelled to India and experienced the culture from their biblical eyes. The practice of sati, the deification of kings, the extreme deprivation of Brahmans and the overly sexualised art altogether presented a confusing picture that could not be corrected, because the language of India was not understood by the Europeans. To their sensibilities, the ways of the Indians were horrifying to say the least. The Europeans in India, who could have had the opportunity to experience the Hindu culture first hand, also were kept at the fringes by the Indians, as per the writings of Bentinck in 1807. It seemed as though their (European) â€Å"needs† and â€Å"business† were â€Å"taken care† for them, without them disturbing the hierarchy and the dictates of the local culture. At this point, it seems as though the hierarchical society in India was interchangeably used to represent the Hindu religion. There seemed to be very little understanding of the Hindu religion apart from the social structure, with the teachings of he religion being a closely guarded secret, by the priests and the wealthy. The fact that that Indians were not open to foreigners examining their religion is evident from Bernier’s writings. Bernier’s base of atomism of Gassendi could have led to a productive exchange between the European and Indian culture, however, it seemed as if he gave u p because he could not visualise a coherent Hindu cosmological theory and the â€Å"pundit† who was his only source of information, did not have enough skills to dialogue. There were sporadic writings through this time, for example by Abraham Roger, 1649, themed on â€Å"Paganism† that attempted to describe the Hindu culture of India, but at some point they tended to disintegrate into a judgemental dismissal of the body of knowledge that was very different to say the least. There always seemed to be enough examples to create caricatures and convince the western world, that India was not worthy of serious enquiry. All in all, from a modern day perspective, it seems that the Indians had created multiple layers to protect themselves from invaders, missionaries, scholars, traders all of them having an agenda to rip open the cultural centre and expose the vulnerability to the world. So it seems that visitors were kept at bay, given spices, gold, and sent on their way. The resistance also came from an established social structure and was maintained by those in power, for whom, it made sense to keep up the confusing and diffused aura, so they may profit as the privileged few who understood both sides. Marx and Weber’s writings in the 19th century are also historical sources of information on this time, although Marx did not write anything that helped the world understand Hinduism. Webers’s writings did contain some key concepts which were central to the Hindus, such as â€Å"Samskaras† or â€Å"Karma† but also contained some extreme views which were more true of Webers’ own personal struggles and growth. It was not until the late 18th century, under the colonial rule by the British, that Indians met westerners as friends, who wanted to understand or join the Indian culture, without an agenda. Around that time, Indians within India had also begun to look beyond their borders and the environment seemed ready for cultural exchange. The exchanges thereafter where both the Indian and the British culture absorbed elements from each other created an environment where a genuine interest could sustain and studies could be done. Dayananda Saraswati from â€Å"A Source-Book of Modern Hinduism† Dear Sikander Bhaiya, I came across something interesting and wanted to share it with you. I’m taking a class in Hinduism, about 10,000 miles away from home, and learning about Dayananda Saraswati, who as it turns out, is the founder of our Arya Samaj sect. You may recognize the Arja Samaj nurseries near our house, well here is some information behind the teachings at these schools. As my professor says, Swami Dayananda was born into a Brahmin family in 19th century India. But one point you should know is that his real name is Mool Shankar and he was born in Gujrat. He found the Arya Samaj, meaning cultural organization, after an impacting event during the night of Shivratri. When mice ran all over Shiva and ate the offerings given to him, he could not understand why the idol could not defend himself from a mouse. Then, after the death of his sister from cholera, he no longer believed and degraded idol worship. That is when he created the Arya Samaj movement for people who do not believe in idol worship. Nevertheless, Swami Dayananda did not form the Arya Samaj based on this one principle, looking at Hinduism as a whole he rejected all the â€Å"falsehood† and created an body who believed in all the good in Hinduism. Swami Dayananda studied believed in the Vedic scriptures. One such notion he believed in was Moksha. Moksha is the escape from the reincarnation cycle and to finally become one with God. But, I personally believe that reincarnation is not bad and have no desire to escape this cycle. Why would one not appreciate the life God has given us and instead escape life to be absorbed into the soul of the Divine Spirit? As Swami Dayananda proclaims Moksha â€Å"is not emancipation but death or annihilation†. Death and annihilation are not words that come with a good meaning. Not everyone should be influenced to reach Moksha but instead be grateful for and enjoy what God has given us. Education is the sector in which Swami Dayananda made the most progress. For one, he wanted the Veda Bhashya to be translated into English in order to pread the information contained in these scriptures to the Europeans. He also believed in equal education for all. At his point of time in history women were not given the same rights as men and were often left to take upon simple maiden tasks. But he stated that this would cause â€Å"warfare in the house†. Women will also be wanted a s teachers in all girls’ school and knowledgeable enough to be involved in administrative affairs. In addition, Swami Dayananda urged teachers and their scholars not to give into corrupt acts that could prevent teaching or learning. I think he wanted to ensure that people and their actions were not what kept them from acquiring knowledge. I greatly support Swami Dayananda’s belief that marriage should be Swayamvara. He believes that a man and a women should â€Å"suit each other† before marriage so they will be happier. In addition, he condemns child marriage, which usually results in women becoming widowed at a young age. This is such a pervasive phenomenon that completely stopping child marriage has still not occurred in India. Instead he added another custom that women can remarry as long as they were not â€Å"consummated† in their first marriage. This allows women to live a normal married life later on. I hope this letter has given you some light on Dayananda Saraswati and his Arya Samaj principles. Read on about this great Indian leader, his principles are inspiring. Tanya Ramakrishna Paramahansa, from â€Å"A Source Book of Modern Hinduism† Ramakrishna Paramahansa was a famous follower of Bhakti traditions of 19th century India. He was born into a poor Brahmin Vaishnava family in a Bengal village where he devoted his life to â€Å"strenuous spiritual discipline† (Richards,63) to reach union with the Divine, whom for Ramakrishna was Kali. He became a priest of the Dakshineswar Kali Temple near Kolkata, the city where his portrait hangs on every corner. Ramakrishna understood that Hinduism is like a shoreless ocean but still has two main facets Bhakti and Jnana, methods to become union with the Divine. He had chosen the Bhakti path to reach full consciousness with his Divine Mother, Kali. But he does not narrow his view of religion and God to only Kali. I agree with Ramakrishna when he says that God comes in various forms and as one becomes more devoted to God they begin to understand the wholeness of God’s existence in this universe. When one sees Kali, the idol, with a naked eye they see black. But her color can be compared to the blue sky, as one approaches the sky they realize it has no color. Yet, the sky is nowhere and everywhere, just like Kali. So, as one comes closer to Kali you will see her without color. Indians believed that there once existed Asuras , demons, who were tall, dark skinned and out to harm. Kali is a goddess who absorbed the negative physical attributes of the Asuras, hence her dark colored skin, but on the inside is a goddess who embodies Shakti, empowerment and strength. In India, Kali is considered the most powerful women who kills all evil and absorbs their poison so others are void of it. She is a powerful female warrior, which goes against the stereotype that men are the ones who hold the strength and power to fight. Hinduism as a religion gives great power to women, unlike the society which strips women of their influence. I strongly support Ramakrishna’s perspective that â€Å"each religion is only a path leading to God† (Richard, 65). I admire the many rivers into one ocean analogy used to describe his idea of different religions but only one God. He was accepting of all other religions and believed â€Å"it is not good to feel that one’s religion alone is true and all others are false† (Richard, 65). One can see that equality was important to Ramakrishna whether it was through religion, the caste system or gender rules. He illustrated that by finding love for God, one’s mind, body and soul no longer belong as a part of the cast system. In addition, during Ramakrishna’s time in history women were not given the same rights as men and were often demeaned. But his belief that women should be worshiped as â€Å"embodiments of the Divine Mother† (Richard, 73) severed this separation. I greatly admire Ramakrishna as he demonstrates his idea of ‘duties’ undertaken by people for name and fame, resulting in an individual’s ego. Duties that are made and carried out by one’s self is not as selfless as those completed as they are presented. Success from carrying out ‘duties’ is what creates a person’s ego. The ego makes people individuals and separates them into ‘you’ and ‘I’. But God sees everyone as one and wishes others would see the same. The only means by which all individuals can become one is by â€Å"going away from the world into solitude† (Richard, 69). This moves the individual away from the distractions of the Maya and allows one to concentrate on the inner self to develop the love of God. With the love of God and as part of one, they are no longer an individual ego. Mahatma Gandhi from â€Å"Gandhi’s Key Writings: In Search of Unity† Let me tell you about a man named Mohandas Karamchand Gandhi, who is known as Mahatma, meaning great soul, Gandhi. Mahatma Gandhi was born in 1869 to a Vaishnava family. His mother and father were greatly religious people and influenced his perception of the world. However, growing up, he realized he was not a man of religion but of ethics. His interest in ethics drove him to study Law in London, England. With a background in Law, Mahatma Gandhi set out to create equality and morality amongst the people. His first attempt was in South Africa where he went to attain civil rights for the 62,000 Indians living there as laborers. At that time, Indians were not allowed to vote and were deprived of many other human rights. The civil rights movement lead by Mahatma Gandhi in South Africa is where he found Satyagraha. Satyagraha as a theoretical principle was first introduced in Mahatma Gandhi’s book Hind Swaraj and he shows how he used this philosophical principle in South Africa through his book Satyagraha In South Africa. Satyagraha is a theory that â€Å"recognizes the universal possibility of goodness and virtue† (Suhrud,78). The original Gujurati title of Mahatma Gandhi’s book is Dakshin Africa Na Satyagraha No Itihas (Suhrud, 77) when translated into English it would read â€Å"A History of Satyagraha in South Africa†. However, Mahatma Gandhi had a strong stance between the words ‘Itihas’ and ‘History’, even though they can be considered direct translations of each other. He believed that Itihas in English means ‘it’s so happened’ as opposed to ‘history’ because for him history is associated with a past filled with wars and hatred. This is a glimpse of how Mahatma Gandhi coined the term Satyagraha as a â€Å"soul force† that is completely void of violence. (Suhrud, 77) Satyagraha’s meaning has many faces and the theory itself comes along with many values, but the real meaning of Satyagraha is â€Å"holding on to truth†. According to Mahatma Gandhi this meaning should insinuate love and firmness, bringing about non-violence. This is a separate term from passive resistance, because the latter is still considered a weapon using violence. In fact, one of the principles of Satyagraha is ‘Ahimsa’ meaning non-violence. Mahatma Gandhi started the Satyagraha struggle in South Africa with a series of non-violent protests. One such act was the burning of registration certificates at a community bonfire. This bonfire was an act of defiance against the Asiatic Registration Act of 1907. The means by which Gandhi took a stance against the act broke the law, hence he took the corresponding punishment i. e. multiple blows to the head. As a Satyagrahi, Gandhi did not respond to the violent punishment but instead attempted to get back on his feet and continue burning the registration certificates. Due to Gandhi’s persistence, he was thrown in jail for not succumbing to the police. This is one brutal example of how Mahatma Gandhi implemented Satyagraha in South Africa. Mahatma Gandhi believed that morals and ethics were essential in order to create unity amongst societies and the people within them. From moral and ethics he derived a dogma known as Satyagraha whose core values are truth and ahimsa. Mahatma Gandhi adopted this attitude and applied it in any of his rebellious acts in South Africa. This was an astute strategy he created, so regardless of his actions that stood against the power, he was still ethically correct, making it more difficult for the authorities to bring him down. In this manner, Mahatma Gandhi attained civil rights for the Indians in South Africa.