| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "PLAYING GOD GARDEN": |
|
|
"Playing God in the Garden", 2005.
This paper discusses logical fallacies present in the article "Playing God in the Garden" by Michael Pollan.
675 words (approx. 2.7 pages), 0 sources, $ 26.95
»
Click here to show/hide summary
Abstract
This paper examines the article "Playing God in the Garden" by Michael Pollan. The writer discusses the examination of the wisdom of growing and eating bio-engineered foods. The writer identifies in particular, Monsanto potatoes with genetically inserted Bt, that is a natural and usually safe pesticide used in organic farming. The paper focuses on three logical fallacies in the article and argues that Pollan does not support his conclusion.
From the Paper
"In his essay "Playing God in the Garden," Michael Pollan's main argument is not very clearly stated, but it can be inferred that it is that because we don't know whether or not Monsanto's bio-engineered New Leaf potatoes with genetically inserted Bt are safe or not, it is preferable not to eat them given the choice. This conclusion is supported with a series of related concepts that are also equally understated. These arguments contain several fallacies, which will be examined below. The first fallacy that Pollan commits is the emotional appeal to the fear of the unknown."
| |
|
Bioengineering, 2005.
This paper discusses the bioengineering of plants and animals as presented in an article by Michael Pollan "Playing God in the Garden".
1,125 words (approx. 4.5 pages), 1 source, $ 44.95
»
Click here to show/hide summary
Abstract
This paper explains that bioengineering of plants and animals, which is a rapidly developing field, is no longer only in the hands of scientists because corporations are getting in on the act. The author points out that 45 million acres of American soil are under cultivation with genetically modified crops. The paper relates that the public knows little about this, that little testing has been done on the effects of genetically modified foods on people and that labeling is not even requisite.
From the Paper
"Bioengineering of plants and animals is a rapidly developing field, and it is no longer only in the hands of scientists - corporations are getting in on the act. Already, 45 million acres of American soil are under cultivation with genetically modified crops. Yet the extent of this is little known by the public, little testing has been done on the effects of genetically modified foods on people, and labeling is not even requisite. Some people simply see this as the way of the future, the natural extension of science into the most important industry of all - food production."
| |
|
The Word of God, 2004.
This paper offers an exploration of the word God and Word of God as treated in the Bible.
1,800 words (approx. 7.2 pages), 8 sources, MLA, $ 63.95
»
Click here to show/hide summary
Abstract
In this article, the writer studies the word God and the Word of God. The writer looks at these concepts as they are treated in the Old and New Testaments. In this paper, the writer shows the many differences between the two biblical books including mankind, the Law, sin and redemption.
From the Paper
"The word God and the word of God are often viewed as being radically different in the Old and New Testaments. According to one theologian, 'Understanding the difference between the Old and New Testaments is one of the most important foundations that must be laid to properly understand God's Word'. There are many differences between the Word of God in the Old Testament and the New Testament. For example, mankind had no direct link to God in the Old Testament ... "
| |
|
Kant's Argument Against God, 2002.
An overview of Immanuel Kant's theories of God and his reasoning that God does not exist.
1,150 words (approx. 4.6 pages), 3 sources, $ 44.95
»
Click here to show/hide summary
Abstract
This paper will discuss the Immanuel Kant's theories of God and seek to understand how he succeeded in proving that God does not exist in his world. By evaluating his ideas on morals and other subjects related to his philosophy on God, we can see how he clearly saw the reasoning in finding that a God did not exist for him.
| |
|
The Human Need to Believe in God, 2008.
A discussion of why human beings have always needed a god or gods to believe in.
1,908 words (approx. 7.6 pages), 5 sources, MLA, $ 60.95
»
Click here to show/hide summary
Abstract
This paper looks at the origins of religion and how they may have evolved from a basic human need to believe in something that was meta-physical, divine, and omnipotent. The paper also focuses on the indebtedness - if any - of some of today's prominent religions to other sects which have been lost to the mists of time. Furthermore, this paper explores what purposes myths served in the ancient world and how they benefited ancient societies in ways that other forms of socialization perhaps could not. In the final analysis, the paper suggests that religion may have evolved from more primitive forms of morals and maintains that religion is beneficial to the human species.
From the Paper
"Returning once more to the work of Paul Kurtz, the need for religion is something that all ancient human societies required insofar as it was an ideal (or at least tolerably effective) coping mechanism for dealing with all of the many things early man could not control. For instance, it assuaged the fear of death, gave human beings the comfort of believing that the injustices of this world would be rectified in the next one, was a means by which the tribulations brought about famine, pestilence, terrible weather or warfare could be endured in the hopes of better days to come, and - finally - religion was a palliative that restored hope in instance wherein hope might not be easily revived otherwise. Finally, religion gave early man the faith that the unseen factors shaping the world (for better or for ill) could be propitiated and even brought to serve the needs of the local community (Kurtz, 23)."
| |
|
The Fall and Man's Ability to Perceive God, 2005.
An analysis of the consequences of Man's fall in the Garden of Eden, particularly in the realm of communication with God.
4,908 words (approx. 19.6 pages), 16 sources, MLA, $ 124.95
»
Click here to show/hide summary
Abstract
This paper explores the state of Man prior to the fall in the Garden of Eden and Man's relationship with God. The paper then uses this exploration as a basis for understanding the effects that sin has on the world. The paper explains that the loss of direct communication between Man and God has resulted in the need for Man to find alternative forms of communication.
Table of Contents:
Thesis Statement
Abstract
Introduction
Ascertaining the Historical Accuracy of the Fall
Before the Fall
The Fall
Consequences
Sin
Depravity
Remedy
General Revelation
Natural Theology
In Opposition of Natural Theology and General Revelation
Special Revelation
Calvinism
Arminianism
Conclusion
From the Paper
"The state of man before the fall is not something that can be concretely ascertained anymore. Most theologians hypothesize that man had a purer nature which, rather than allowing him to naively follow the Lord's commands without thought, allowed for a clearer mind frame, perhaps even augmenting his intelligence and reasoning capabilities far beyond what they are now. While the state of man before the fall is not entirely possibly to construct, his relationship with God is. Clearly there has been a falling away from God. In the Garden direct face to fact communication allowed for little to no confusion between what God meant for man to do, should confusion occur, God was right there to clear it up. After the fall, God had to rely on a new method for man to eventually be allowed back into His presence: salvation through Jesus Christ. However, communicating His new plan now had limitations that were not present within the Garden. Sin, with its clouding effect upon humanity, has built a barrier between God and humanity. God breaches this barrier through both methods of general and special revelation."
| |
|
Greek, Norse and Egyptian Gods, 2002.
This paper discusses the similarities and differences between the Greek, Norse and Egyptian Pantheons --- gods and goddesses.
1,160 words (approx. 4.6 pages), 4 sources, MLA, $ 39.95
»
Click here to show/hide summary
Abstract
This paper examines the ?father-creator? God, a ?trickster? God, and a ?love? Goddess of Greek, Norse and Egyptian cultures. The author believes that the ?father-creator? Gods have the most in common: Greek God, Zeus, the Norse God Odin and the Egyptian God Amen-Re. The paper introduces the ?trickster Gods?: Norse God Loki, the Egyptian God Seth, and the Greek God Prometheus. The paper also describes the ?love goddesses?: Egyptian Goddess Hathor, Greek Goddess Aphrodite and Norse Goddess Freya.
From the Paper
"The myths of these gods also referred to the sky. Both Zeus and Odin had palaces high above the mortal world, known as Mt. Olympus and Asgard. These palaces served as meeting places for the gods, and as observation decks. Zeus is often depicted as looking down from Mt. Olympus into the mortal world. Odin also gazed at mortals and gods similarly, from Hlidskialf, his throne in Asgard. Though he did not have a palace in the sky, Amen-Re was referred to as the ?Sun? god. "
| |
|
"The Rain God", 2002.
An examination of the imagery of garden and the cycle of life and death in Arturo Islas' "The Rain God".
1,409 words (approx. 5.6 pages), 1 source, MLA, $ 46.95
»
Click here to show/hide summary
Abstract
"The Rain God" is a tale of desert and rain, of blooming plants and dying people. This paper questions how all of these ideas and images relate.It shows how the three images have to be considered as one, because all represent the continuance of the cycle of life. A blooming and flourishing garden represents life as much as death, just as the desert and rain represent both. The paper explains that the correlation between life and death is best explained by examining the many images of the desert and water presented in the work.
From the Paper
"In the book rain and desert are present as symbols synonymous with life and death, and the earth and gardens that grow from it represent the same. The desert is present throughout the story as a metaphor for pain and suffering. In many instances throughout the novel Islas expresses human emotion and behavior, particularly the negative and painful aspects of life, through earth imagery. The desert in many chapters represents the pain of life felt by primary characters and the pain inflicted on characters that results from family sins. Many people within the novel try to escape ?the desert?, or pain and suffering, but become injured or die while attempting this feat."
| |
|
Liebniz, Spinoza and the Idea of God, 2008.
A comparison between the views of Benedict Spinoza and Gottfried Leibniz concerning the idea of God.
2,575 words (approx. 10.3 pages), 4 sources, MLA, $ 77.95
»
Click here to show/hide summary
Abstract
This paper compares and contrasts the idea of God posited by Benedict Spinoza with that posited by Gottfried Leibniz. The paper points out that, according to Spinoza, God exists necessarily from its divine nature, inhabiting the world as the world inhabits it. It claims that Leibniz saw the elegance of this utterly rational God, though he also espied a threat that he attempted to displace by defending the traditional anthropomorphic idea of God. Spinoza's God is beyond human, to which the human notions of 'good' and 'evil' do not apply. Leibniz saw in this God no freedom, no agency, and no morality by which man could live. The paper concludes that these two philosophers, arguably the most significant of their day, differed drastically in their views of God's role with regard to the world. While Spinoza's view of a non-human God appeals to humanity to find a liberal and democratic method by which to exist in the world, Leibniz's more traditional view of God involves the reliance upon faith and provides a perfect example upon which humanity must model itself.
From the Paper
"While this eminently rational idea of God possesses an almost geometric elegance, the implications of such a view would greatly disturb Spinoza's contemporaries, Leibniz among them. Since all things follow necessarily from God's nature as substance, determined solely through itself, it follows that things could not be any other way than they are. "Things could not have been produced by God in any manner or in any order different from that which exists." This is an utter rejection of the supreme anthropomorphic father figure, who chooses between right and wrong and lays down laws by which humanity is judged. Good and bad are reduced to human notions relative to our limited experience of the world, completely irrelevant to a universe that functions from the necessary. Morality is seemingly abolished, and God seems too powerless to ever have created anything at all. In fact, freedom to Spinoza is the ability to be determined by nothing other than one's nature, which entails that only God is completely free as the one substance, and to choose to be anything but what he is would be absurd, as what he is, is perfection. "...God alone is a free cause. For God alone exists only from the necessity of his nature and acts from the necessity of his nature." The threat to the theocratic order is explicit here, for while Spinoza's God is necessarily perfect, he is not necessarily good. Following from necessity, what we term 'evil' is as much in God as what we call 'good'. This God is not based on relative human notions or longings: it follows purely from the necessity of reason. Spinoza maintains that he sees God as surely as he can see the truth of a geometric proof: "I know it in the same way that the three angles of a triangle are equal to two right angles." The rejection of ultimate reward and punishment places the onus for morality squarely upon human shoulders; a yoke religion explicitly labors to remove because it is too heavy for most humans to bear and would lead to social chaos. Perhaps Spinoza had such in mind when he penned the last line of his Ethics: "...all things excellent are as difficult as they are rare."
| |
|
Of God and Temptation, 2003.
An essay on God and his relation to the concept of temptation. This paper debates whether or not God initiated temptation and, consequently, sin, alluding to the possibility of a malevolent god.
1,313 words (approx. 5.3 pages), 3 sources, MLA, $ 44.95
»
Click here to show/hide summary
Abstract
This essay is actually written in a fairly satirical tone, pointing out contradictions in the "infallible" Bible, as well as contradictions in God's allegedly perfect character using Christian rhetoric and quotations from the Bible itself.
From the Paper
"Although Genesis 3:4-5 (?The serpent said to the woman, ?Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.?) tells us that the serpent tempted Eve to eat the apple, isn?t it true that God tempted Adam and Eve first? If there were no Tree of Knowledge for Adam and Eve to be tempted with, then there would be no concept of temptation, no sin, and no damnation. There would also be no malice, no murder, no hatred, no theft, no bigotry, no rape, no war, no crime and nothing else that could even be perceived as a negative action, because if there was no sin, then none of the aforementioned would even exist."
| |
|
?Their Eyes Were Watching God?, 2004.
Discusses the metaphorical use of God's voice in this novel by Zora Neale Hurston.
1,200 words (approx. 4.8 pages), 1 source, MLA, $ 41.95
»
Click here to show/hide summary
Abstract
Ironically, Zora Neale Hurston?s novel, "Their Eyes Were Watching God", is about voice more than sight. However, the voice has always been where mankind assumes divinity to exist; the Word of God is an important concept in Western thought. Therefore, it seems logical that the main character in a novel about a person?s search for fulfillment would use both the metaphor of the voice and the presence of God as main concepts. The paper shows that, in this novel, God is not referred to very much, but it is obvious from the title that God is present. God is not actively present, however. Instead, the natural disasters that beset and befall Janie and the others are presented simply as natural parts of God?s world, something to be watched and not ?managed? or even feared. The paper shows how God?s natural world and all its problems simply exist in a neutral way.
From the Paper
"She never finds her ultimate true voice, however, until she has to shoot Tea Cake when he is out of his mind after being bitten by a rabid dog. She must testify at her murder trial, and it is easy for her. Despite her painful loss and her pain at causing Tea Cake?s death, her love for him is obvious and gains her an acquittal from an all-white jury of men. Janie, by then, is no longer a light-skinned, raven-haired beauty who would be attractive to them to account for their decision. Therefore, it must be her voice that secures her release."
| |
|
Jesus, God the Son.
This paper uses biblical sources to discuss Jesus, God the Son.
2,925 words (approx. 11.7 pages), 7 sources, APA, $ 86.95
»
Click here to show/hide summary
Abstract
This paper explains that, as the Second Adam, Jesus re-enacted the scene in the Garden of Eden and reversed the choice of the First Adam through perfect obedience to God, the Father, who came into the world without the curse of sin, which has passed from Adam down to the last mortal, by being conceived of the Holy Ghost or Holy Spirit, the Third Person of the Divine Trinity and born of a virgin, Mary of Nazareth. The author points out that Jesus speaks of God, the Father, as His Father in a most distinct way. God is the Father of others in that He is of the same nature as His Father, His divine sonship being clearly recorded in the Synoptic Gospels. The paper relates that every mortal is confronted with a choice to accept or reject the offer of salvation by Jesus Christ, who claims to be the Son of God and God the Son; the choice involves everlasting happiness or everlasting punishment, and it is not a mere option that can be rationalized.
From the Paper
"In the company of His first disciples, Jesus walked on the sea, calmed the storm and cast out demons (Mark 6:47-50, Mark 1:23-28, 4:35-41). After 40 days and 40 nights of fasting in the wilderness, Jesus was tempted by the devil to prove that He is the Son of God by turning stones into bread and hurling Himself down from the top of a temple (Matt 4:4-6). He preached that men should come to God trustingly as little children, "for such is the kingdom of God (Mark 10:13-16)." He taught obedience to God the Father from His own example of perfect obedience, even to the point of dying on the cross (Philippians 2:8), as His part in the divine plan, for which alone He became flesh."
| |
|
Truth, Goodness and the Character of God, 2008.
An analysis of the character of God in western culture.
1,375 words (approx. 5.5 pages), 2 sources, APA, $ 45.95
»
Click here to show/hide summary
Abstract
This paper examines the God of Judeo-Christian culture in terms of the concepts of truth and goodness. The paper points out that this is a critical God, who monitors human thought and activity, rewards good behavior and punishes bad. It also discusses the belief that this omniscient and omnipotent God demands our undivided allegiance. The paper concludes that any inventory of the hard plight of man throughout human history would suggest that either a just God of the type envisioned in Western culture does not exist or that God exists, but not necessarily a God of goodness at all.
Outline:
Introduction
God and Truth
God and Goodness
From the Paper
"However, even in discussing as profound a topic as the character of God, I believe that our beliefs - even concerning God - must be logically consistent. In that regard, the notion that "everything happens for a reason" is not logically consistent. If God is good, and to whatever extent God desires goodness for human beings, God could either choose to remain entirely uninvolved in human affairs or God could choose to intervene on our behalf. If God chooses to remain completely uninvolved in human affairs, then the concept of things happening "for a reason" is nonsensical, because God neither acts nor intervenes on our behalf at all."
| |
|
"The Inward Garden", 2005.
This paper reviews "The Inward Garden: Creating a Place of Beauty and Meaning" by Julie Moir Messervy, which explores the possibilities of creating garden spaces that work on us in an intimate fashion.
1,130 words (approx. 4.5 pages), 0 sources, $ 39.95
»
Click here to show/hide summary
Abstract
This paper explains Julie Moir Messervy in her book "The Inward Garden: Creating a Place of Beauty and Meaning" defines archetypal landscapes or spaces, which are universally evocative and meaningful, the landscape of "within-ness" or "immersion". The author points out that these gardens may include features such as water, a very large sweep of grass, a very dense growth of bamboo in a thicket or a cave. The paper suggests a very important element in the construction of gardens is the use of walls or sections of fencing to separate different areas of the landscape, to create the background for demonstration of garden art or to hide unsightly views.
From the Paper
"They also have a sense of isolation which may prompt guests to spend some time there and think about the unexpected turns of life that they have faced. When one has changed the house in winter, then they normally wait for spring to arrive so that they start on designing the landscapes for the new yards that they have. Yet, this is not an easy task, and landscaping the complete yard, with a lot of nooks and crannies may be a big task. This can be simplified with the use of temporary annuals till one has decided on the correct combination of perennials or shrubs. These can be of warm colors like red and orange and they will provide a bright background to draw attention to the area. If the area is too large, then cool colors like blue or green should be used to make the area appear smaller and more distant."
| |
|
History of the Japanese Garden, 2006.
This paper reviews the history of the Japanese Garden and the various factors influencing the Zen garden style.
3,094 words (approx. 12.4 pages), 11 sources, APA, $ 90.95
»
Click here to show/hide summary
Abstract
This paper examines the historical, social and environmental influences that determined the make up of the Japanese garden and how the traditional Japanese garden translates into the Japanese garden prevalent in the United States today.
From the Paper
"The Chinese brought in Confucianism, Buddhism, and Zen. The relationship between nature and human construction became "fused more in the days of mountain Buddhism, during the 9th-12th century." The word Shinto comes "from the Chinese Shentao, which means the mystic rules of nature and/or the path leading to a grave." The Japanese found proper place in the Confucian classics they inherited from China, and their notions of "purity" in the rituals of the indigenous Shinto religion." Shinto, the worship of nature, has influenced how Japanese relate to nature. There is sacredness in everything. This Shinto concept translates to Japanese people not changing the balance of aesthetics, which reinforces proper place ideology.
One of the Ancient Age periods--the Heian, began with the transfer of the capital to Kyoto in 794 and the period lasted till 1185. The Heian period explored creativity beyond the realm of religion. Gardens were in many nobles' homes plus the imperial palace, and they had a certain look, a shinden-style, which the Sakuteiki manual formalized.. During the Heian period the nobles built pleasure gardens, strolling gardens, and architectural monuments such as the Golden Pavillion, Kinkaku, in Rokuon-ji, Kyoto."
|
|
|
