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The Nature of God, 2004.
A comparative analysis of the nature of God according to George Berkeley and Francis Bacon.
1,861 words (approx. 7.4 pages), 5 sources, MLA, $ 59.95
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Abstract
This paper examines how debates about the nature of God and faith have been prevalent since the inception of religion itself and how the debate is still ongoing; this is evident in the nearly infinite number of religions and religious denominations in the world today. In particular, it analyzes the philosophical views of George Berkeley and Francis Bacon. It shows how George Berkeley?s view of God is closely related to the theories he constructed around the human perception of reality and how, for Berkeley, everything in the external world is based upon the spiritual world. In comparison, it looks at how Francis Bacon, being a scientist and a Christian, took a more scientific view of God and the world than Berkeley, and how these two paradigms compliment each other in his philosophy.
From the Paper
"Berkeley?s description of the world and nature as purely spiritual is based upon a spiritual need that he perceived in his society. Through philosophy then he set about attempting to prove not only the existence of God and the spiritual, but to prove that indeed the spiritual is the only true reality. This idea, when viewed from the modern perspective, is somewhat far-fetched. He furthermore holds that a human being can hardly help but know the nature of God, as everything is spiritual. The very perception of the physical world is a communication of God to a human spirit. This appears then to be a rather desperate idea in an attempt to return people to spirituality and the morality that seemed to decline during the time."
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The Nature of God, 2007.
A discussion on the nature of God from differing religious and philosophical perspectives.
1,219 words (approx. 4.9 pages), 5 sources, MLA, $ 41.95
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Abstract
This essay considers the Western perception of a Divine Creator, from both a religious and philosophical outlook. The paper first examines God from a Christian viewpoint, stating the requirements of a believer and the characteristics of God. Next, the essay analyzes several Western philosophers' concepts of God, including those of Friedrich Nietzsche, David Hume, Albert Einstein, Bertrand Russell, and many other post-relativity scientific philosophers like Stephen Hawking. The author then discusses the difficulties Western individuals may have with the cultural definition of God. The paper concludes, however, citing the benefits of belief in a creator.
From the Paper
"Very generally, Christian religions require unquestioned loyalty to an eternal, loving, and just God, who is fundamentally of Good "character." The Christian God rewards good behavior and also punishes for sinful human conduct. God rewards (and punishes) both in life as well as in the afterlife. Many believe that God appreciates (indeed, demands) our personal allegiance even more than our good conduct toward our human contemporaries, and that, unlike the former, our shortcomings with respect to the latter are unforgivable. According to Christian religious beliefs, God forgives all earthly sins of those who believe in him and rewards them with eternal life in Heaven after death. Conversely, no good deed on earth is sufficient to avoid eternal damnation in Hell for those who do not accept God, Christ, and the Holy Ghost."
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The Nature of Christ in Relation to God, 2004.
This paper is a proposal to investigate the nature of Christ in relation to God from both a philosophical and theological perspective.
5,760 words (approx. 23.0 pages), 27 sources, MLA, $ 138.95
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Abstract
This paper explains that there are several ambiguities presented in the metaphysical and the materialist approaches to understanding the universe. The author points out that the basis of Hartshorne?s arguments is blind faith, but his presentations are convincing, as he has considered ?time? and ?necessity? as important factors. The paper states that, through a doctrinal approach, the relation between God and the ?Nature of Christ? may be explained through the understanding that Christ is God himself or at least an extension of him in the form of flesh, and this specifically relates to all His (Christ) divine actions while He was on earth.
Table of Contents
Introduction
Review
Hartshorne?s Argument
Immanuel Kant?s Contradiction
Evidence from the Bible
The ?Nature of Christ?: Old and New Testaments
The Dualist Perspective
Descartes? Opinion
Ryle?s Opinion
H.H. Price?s Opinion
Hick?s Opinion
Statement of the Problem
Thesis
Scope
Key Words
Terms and their Meanings
Perspectives (Philosophical)
Perspectives (Theological)
Proposal
From the Paper
"In Descartes dualist concept, the belief in the existence of the mind and body is essential. Based on this concept, Descartes was able to know where he stood; he knew then that he existed because he could think. Hence, he believed in the following that is popular in contemporary times ?cogito ergo sum? or ?we think, therefore we are?. Descartes apparently has had significant impact on concepts of life after death. However, he faced obstacles in certain explanations, and this is because he could not provide convincing explanation for the relationship between body and mind."
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Gods Before God, 1999.
A study of the development of monotheism in the Hebrew Bible.
1,944 words (approx. 7.8 pages), 8 sources, MLA, $ 61.95
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Abstract
Modern Judaism is usually considered a monotheistic religion - it has as its central tenet the belief in only one God, and the denial of the existence of all other gods. However, the Hebrew Bible is not a modern document, and it contains different conceptions of God and his relation to other gods. In places, the Hebrew Bible supports monotheism, but in other places it does not. This paper examines the various conceptions of God and other gods in the Hebrew Bible, how these conceptions changed over time, and the possible influences from sources outside the Israelite tradition, including Egyptian, Canaanite, and Iranian.
Outline:
Origins
Pre-Exile
Exile
Post-Exile
Conclusion
From the Paper
"In the early, pre-exilic period, the Israelites were still forming as a people, and were substantially influenced by Canaanite religion and culture. Yahweh was still a somewhat local deity, tied to the land and the temple. After the destruction of the temple and during the exile, the Israelite religion had to broaden to survive, and God became more transcendent, omnipresent, and monotheistic. The Israelites also had to differentiate themselves from the people they were living among, in order to keep their religion and culture whole. When the exile ended and the temple was rebuilt this movement continued: God became more universal and the Jewish people became more exclusive. The religion has become thoroughly monotheistic, although in late post-exilic times it starts to develop a sense of dualism that was absent earlier, and is a result of Iranian influences (Widengren, 311)."
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Concept Of Nature In Dickinson And Emerson, 2002.
Analysis of poet Emily Dickinson's view of nature & Ralph Waldo Emerson's ideas on nature.
4,275 words (approx. 17.1 pages), 10 sources, $ 135.95
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Abstract
Analysis of poet Emily Dickinson's view of nature & Ralph Waldo Emerson's ideas on nature. Emerson's transcendental notion of the unity of nature, humanity and God. Dickinson's image of nature as antagonistic and mysterious. Discusses several poems by Dickinson. Emerson's conception of nature & the poet's role in understanding nature.
From the Paper
The relationship between Emily Dickinson's poetry and Ralph Waldo Emerson's ideas on nature and the poet's function is very complex. Despite Emerson's great influence on the poet and the similarity of their conceptions of the poet's role early in Dickinson's career she was eventually to go beyond his light-filled, hopeful conception of the relationship between humanity and nature in her concentration on the questions of loss and death that cast not just human existence but all of nature in a wholly different light. Dickinson did, of course, write many poems that reflected Emerson's Transcendental notion of the unity of humanity, nature, and god. But Emerson's was ultimately a serene conception in which the means of transcendence resided in that relationship among the aspects of creation--nature mediated, he believed, between humanity and deity. Even though Emerson
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Conceptions of Innate Human Nature., 2002.
This paper discusses the various conceptions of innate human nature presented by Emerson, Joyce, Didion, Hobbes and Camus.
1,900 words (approx. 7.6 pages), 5 sources, $ 71.95
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Abstract
This paper reviews the conception of innate human nature in several authors. To Emerson, innate human nature implied being an individual, free from imitation of society. Joyce searched for meaning in the face of disillusionment and disappointment, where there was incongruity between the real and the ideal. Didion sought self-respect in the light of her experiences. Hobbes saw self-interest and selfishness as innate human nature. Camus saw life as absurd. None of them understood human nature in the light of God.
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Wordsworth and Blake on Nature, 2004.
This paper examines the techniques William Wordsworth and William Blake employ to depict scenes of nature to express their points of view.
1,175 words (approx. 4.7 pages), 7 sources, MLA, $ 40.95
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Abstract
This paper discusses that Romantic poets, William Wordsworth and William Blake, express deep concerns for what the Industrial Revolution might mean to the overall condition of man. The author points out that Wordsworth?s poetry, reflecting upon Christian beliefs, often depicts nature as being filled with God. The paper states that Blake?s poetry often reflects positive images of nature in an attempt to point out its beauty.
From the Paper
"The tone of the poem continues in this manner with the poet considering the powerful force that created the tiger?s sinews, heart, and brain. Essentially, the tiger is a lovely creature but it is also destructive. The poet?s message is that the world is much like that tiger--beautiful, but deadly. The poet is using the tiger as a symbol of man to reinforce the idea that we are all made by God. In addition, he also asks, ?Did he smile his work to see?/Did he who made the Lamb make thee?? (19-20) By using a wild animal from nature, the poet is hinting at the nature of man. This line is intended to make us think about our actions, ourselves and whether God above would be pleased with us."
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Nature and Science in "Frankenstein", 2008.
An analysis of the conflict between nature and science in Mary Shelley's "Frankenstein".
975 words (approx. 3.9 pages), 2 sources, MLA, $ 34.95
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Abstract
This paper attempts to determine the overall relationship between science and nature in "Frankenstein" and whether both serve as vehicles to God, or divine knowledge. It looks at how Shelley portrays the pair as antithetical adversaries. It also discusses how themes from John Milton's "Paradise Lost" feature heavily in the question of science versus nature and the potential for divinity within the pair. The paper relates that Milton's poem shapes the consciousness of the monster as well as epic allows Shelley to add a human drama to the non-human entities of science and nature. The paper also argues that Shelley's Miltonic references imply that divinity is dead in the realm of science.
From the Paper
"When the monster bounds across the perilous landscape and approaches his creator, Victor's words becomes charged with god-like rhetoric. He commands the creature, the "vile insect," to flee, or else be trampled to "dust." Victor even wishes for the power over life and death (the initial motivation for his scientific pursuits), so he can "restore those victims whom <the creature>...diabolically murdered." Victor, once so close to a euphoric ecstasy with nature, now becomes an embittered and wrathful god. He sojourns to the peaks of Montanvert for rest and recovery, but his interactions with the creature weaken him physically and rob him of a spiritual communion with nature. "
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Divine Justice vs. Human Nature, 2002.
Takes a look at how Dante and Boccaccio make opposing arguments on the issue of divine justice versus human nature.
1,575 words (approx. 6.3 pages), 2 sources, $ 51.95
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Abstract
This paper demonstrates Dante?s and Boccaccio?s opposing views concerning whether the importance of God?s divine justice outweighs the innate human qualities present in all peoples. Using the example of how each portrays members of the clergy in their works, Dante?s preference of divine justice emerges, as does Boccaccio?s preference of human nature.
From the Paper
"Dante and Boccaccio disagree on the issue of divine justice versus human nature. In The Divine Comedy: Inferno, Dante employs Fortune to prove the importance of divine justice. As a creation of God, Fortune operates strictly within the will of God, enhancing Dante?s depiction of God?s omnipotence. Dante also illustrates the importance of God?s divine justice through the various people the pilgrim meets in the circles of the Inferno, specifically members of the clergy. In sentencing these men to hell, Dante demonstrates the fair and impartial manner in which God judges all people. He points out that God does not favor the clergymen because of their church titles, but judges all people according to the same moral and religious standards. Boccaccio, on the other hand, utilizes the same constructions in The Decameron, but uses them to contradict the previously accepted philosophies set forth in the Inferno. Boccaccio presents Fortune as God?s enemy, a power that provides earth with more than it needs."
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The Nature of Evil.
This paper analyzes the nature of evil in St. Augustine?s ?Confessions?, St. Matthew?s ?Gospel?, and the Scriptures.
1,750 words (approx. 7.0 pages), 3 sources, MLA, $ 56.95
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Abstract
This paper explains that the problem of evil and the relationship between mankind?s ability to sin and God?s self-proclaimed omnipotence is not precisely addressed by the writers of the Bible, though certainly hints of the answer are sprinkled throughout. The author points out that St. Augustine?s first argument in ?Confessions? suggests that people usually sin not so much out of evil intent, per se, but because they are seeking, in worldly and sinful ways, to achieve ends that God alone may grant. The paper concludes that sin is defined not by actions, but by failure to act.
From the Paper
"This position reminds one of the old Jewish understanding that the being Christians call Satan (whom they call the ?Adversary?) was not actually acting against the will of God, but rather that he was created by God to enable us to grow spiritually. According to the Jews for Judaism reference library, ?The rabbis say that this Satanic force is the greatest blessing that G-d ever gave us! Satan is the loyal opposition. It helps us build our spiritual muscles by giving us resistance to our spiritual progress.? (Rabbi Skobac) To some degree the idea that sin is ordained by God to accomplishes his purposes is evident in Matthew, as in the opening chapters where Herod kills all of the infant Jesus? contemporaries, as ?Herod... slew all the children that were in Bethlehem...[so that] Then was fulfilled that which was spoken by Jeremy the prophet.? (Matthew 2:16-17), and again later when ?evil? men killed Christ so that salvation could be achieved. If this is the case, then it certainly makes sense that God gives equally preferential treatment to good and evil men -- as it is he who allows and even causes them to sin -- and that Christ would order his people ?Judge not, that ye be not judged?."
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Descartes and The Nature of Existence, 2002.
Discusses Descartes' two meditations on the Certainty of Existence and the presence of God.
1,420 words (approx. 5.7 pages), 2 sources, MLA, $ 47.95
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Abstract
This paper shows how Descartes, in two meditations, contemplates the nature of existence and knowledge. It discusses the question that prompted Descartes in pursuing his two meditations "How can we know what is real?" It shows that Descartes' problem lay within connecting the properties created by God, the mental and the physical.
From the Paper
"Descartes examines the nature of existence itself, through analysing the senses, the line between the real and imaginary and the questions basis on which we claim knowledge. In his conclusion of these meditations he only surfaces with one clear statement of which he can be entirely certain of: ?I am, I exist? suggesting that an ability to think, reason, believe and doubt proves that we must exist on some level for this process to occur, even if there is no outside world beyond our own mind."
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The Nature of Things, 2002.
A comparison of the books "The Bluest Eye" by Toni Morrison and "Their Eyes Were Watching God" by Zora Neale Hurston.
1,345 words (approx. 5.4 pages), 2 sources, $ 45.95
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Abstract
This paper compares the two books to examine how they portray the role of the natural world in relation to events in the human world. The use of elements of nature, such as the seasons, weather, vegetation, and animals is explored in these two novels. The symbolism and meaning of these elements in terms of the stories and characters is discussed.
From the Paper
"Zora Heale Hurston and Toni Morrison both use similar themes in their novels, although written decades apart. Not only do they both use the word ?eye? in their title, their characters share similar emotions in their search for their own identities. Hurston?s ?Their Eyes Were Watching God? is about a woman who after three marriages finally finds her own voice and at the same time discovers that much of her power lies in silence. Morrison?s ?The Bluest Eye? is about a young girl longing for beauty only to find it in her madness. Both novels concern African American culture and the sub-cultures within the class status. Both Morrison and Hurston weave folklore into their stories with symbolic references to nature. Moreover, both authors establish this symbolism by opening their novels with nature references.
Hurston opens ?Their Eyes Were Watching God? by writing, ?Ships at a distance have every man's wish on board. For some they come in with the tide. For others they sail forever on the horizon, never out of sight, never landing until the Watcher turns his eyes away in resignation, his dreams mocked to death by Time. That is the life of men. Now, women forget all those things they don't want to remember, and remember everything they don't want to forget. The dream is the truth. Then they act and do things accordingly? (Hurston 1998). In this sentence, Hurston symbolically establishes that men and women instinctively rely on each other for certain needs. Janie, the main character of the story, is like many women who search for a man who can complement her and give her the qualities that she doesn?t possess on her own. It also refers to the theme that men never really strive for their dreams, while women are able to control their desires and wills and chase their dreams (Hurston 1998)."
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Relationship Between Humans and Nature, 2003.
Explores relationships through analysis of two Greek plays.
1,575 words (approx. 6.3 pages), 4 sources, $ 55.95
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Abstract
Analyzes two Greek plays: "Oresteia" by Aeschylus and "Antigone" by Sophocles. Discusses the beginnings of theatre in Greece as appeasement of the gods by humans. Examines the use of the force of nature in both plays as metaphor.
From the Paper
"The ancient Greeks understood that there was an intimate relationship between humans and nature, a certain give and take that needed to happen for the humans to get what they needed to survive. For them, appeasing nature so that they could ..."
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Religion in Shaping the Country's Nature, 2004.
The role of morals and religious values in a nation?s economic activity.
1,874 words (approx. 7.5 pages), 8 sources, MLA, $ 59.95
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Abstract
This paper argues that the role of religious ethics in public and economic life is the glue that gives men the reason to be economically prosperous and the element that holds societies together, rather than pull them apart. The writer believes that the religious principles espoused by Smith, Jefferson, and Winthrop created the social foundation on which America has been built. The writer states that to suggest that we can eliminate religious thought from public life and from economic behavior is to suggest that we can be our own god. Like Marx, such a philosophy is destined for a page in the history books, but it will not build lasting prosperity or success.
From the Paper
"In our nation, the current politically correct cry is to separate moral issues from the public arena. The affairs of church and state should be forever separated. The associated corollary, one which is likely not spoken but clearly assumed by those who propagate the separation doctrine is that religious thoughts, morals, and ethics should also not be present in the market place. The assumption is that moral reasoning is only a bigoted and discriminatory belief system which seeks separate people, and is therefore harmful to the harmonious development of a nation."
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"Antigone" ( Sophocles ), 1999.
Analyzes the heroism of the protagonist and her feminine nature, relationships between gods and humans, personal loyalty and responsibility vs. political obedience and the Oedipus myth.
3,375 words (approx. 13.5 pages), 3 sources, $ 119.95
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Abstract
"The tragic hero remains a staple of drama, though the specific nature of the tragic hero has changed since its inception in antiquity. The tragic hero is defined by his or her particular relationship both with the society in which they live and the gods who oversee that society
From the Paper
"The tragic hero remains a staple of drama, though the specific nature of the tragic hero has changed since its inception in antiquity. The tragic hero is defined by his or her particular relationship both with the society in which they live and the gods who oversee that society. The relationships with both are complex and from the modern point of view contradictory, given that the gods ordain what will happen and then punish the hero for living the life he or she must live.
Raymond Williams indicates that there is something definite that can be considered tragic, differentiating it from other experiences: "Certain events and responses are tragic, and others are not" (Williams 14). The tragic hero of antiquity derived from the Greek drama, as elucidated by the criticism of Aristotle in particular. Tragedy is struggling against ..."
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